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^^1  Of  Pf^/fe:., 
NOV   11  1967    , 


BS2665 

.C313 

1849 

Calvin, 

Jean 

1509- 

1564. 

Comment 

aries 

on  the 

Epis 

tie 

of 

Paul  the  Apostle  to 

the 

Romans 

/ 

ICJO 


THE 


SEVENTH   ANNUAL   REPORT 


C|)e  Cal'ttin  ^otitti^. 


INSTITUTED  IN  MAY  MDCCCXLIII 

FOR  THE  PUBLICATION  OF  THE  TRANSLATIONS  OF  THE  WORKS  OF 
JOHN  CALVIN. 


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THE 

SEVENTH  ANNUAL  KEPORT 

FOR  THE  YEAR  1849. 


THE  NEW  TRANSLATIONS  OF  CALVIN'S  WORKS. 


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COMMENTARIES 


THE  EPISTLE  OF  PAUL  THE  APOSTLE 


THE  ROMANS. 


THE    CALVIN   TRANSLATION    SOCIETY, 


INSTITUTED  IX  MAT  M.DCCC.XLIII. 


FOE  THE  PUBLICATION  OF  TRANSLATIONS  OF  THE  WORKS   OF 
JOHN  CALVIN. 


acting  anU  ©Ut'tonal  Srrrftarp,  l^obm  ^ittafnt,  jF.S.^.Sr. 
0fBtf,  9,  iaortJjumbnlanU  Stvfft,  ©Dmburgt). 


COMMENTARIES 


EPISTLE  OF  PAUL  THE  APOSTLE 


THE  ROMANS. 


BY  JOHN  CALVIN. 


TRANSLATED  AND  EDITED 

BY  THE   REV.  JOHN  OWEN, 

VICAK  OF  THllUSSINGTON,  LEICESTERSHIllE. 


EDINBURGH: 
PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.XLIX. 


"  IT  IS  INDEED  STRANGE  THAT  THEY  MAKE  SO  MT'CH  STIR  ABOUT  PREDESTINA- 
TION :  LET  THEM  ONLY  CONSULT  THEIR  OWN  LUTHER  ON  THE  '  BONDAGE  OF  THE 
WILL.'  WHAT  DO  BUCER,  CALVIN,  AND  MARTYR  TEACH  WHICH  LUTUER  HAS  NOT 
TAUGHT  IN  THAT  LITTLE  BQOKt"—A  rchbishop  GrUldal. 


i&ntextH  flt  Stationers'  l^all] 


"  WHICH  OF  YOU  ALL  AT  THIS  DAY  IS  ABLE  TO  ANSWER  CALVIN's  INSTITUTIONS? 

IN  THE  MATTER    OF    PREDESTINATION,    HE    IS    IN  NONE    OTHER    OPINION    THAN 

ALL  THE  DOCTORS  OF  THE  CHURCH  BE." ArchdeaCOU  PhUjJOt. 


KDINBUROH:    PRINTE1>  BY  T.  CONSTABLE,   PRINTER  TO  HEU  MAJESTY. 


TRANSLATOR'S   PREFACE. 


On  no  portion  of  the  New  Testament  have  so  many  Com- 
mentaries been  written  as  on  the  Epistle  to  the  Romans. 
We  have  indeed  no  separate  Comment  extant  by  any  of  the 
Fatliers  on  this  Epistle  ;  though  it  has  been  explained,  to- 
gether with  other  parts  of  Scripture,  by  Origen  in  the  third 
century  ;  by  Jerome,  Chrysostom,  and  in  part  by  Augustine, 
in  the  fourth  ;  by  Theodoret  in  the  fifth  ;  by  (Ucumenius  in 
the  tenth ;  and  by  Theophylact  in  the  eleventh  century. 
But  since  the  Reformation,  many  separate  Expositions  have 
been  published,  beside  a  learned  Introduction  by  Luther, 
and  Notes  or  Scholia  by  Zuingle  and  Melancthon. 

The  first  complete  Commentary,  as  it  appears,  was  written 
by  Bullinger ;  the  second  by  Bucer,  a  Professor  of  Theology 
at  Cambridge  for  a  short  time  in  the  reign  of  Edward  the 
Sixth  ;  and  the  next  in  order  of  time  was  this  Work  by 
Calvin,  composed  at  Strasburg  in  the  year  1539.  The 
fourth  was  by  Peter  Martyr ;  and  this  was  translated  into 
English  in  the  year  1568.  Another  was  afterwards  publish- 
ed by  Rodolph  Gualter,  Minister  at  Zurich. 

Early  in  the  next  century  the  learned  Parens^  delivered 
lectures  on  this  Epistle,  as  Professor  of  Theology  in  the  Uni- 
versity of  Heidelberg — a  work  of  great  learning  and  of  great 
merits,  though  written  in  a  style  too  scholastic  to  suit  the 
taste  of  the  present  day.  His  special  object  was  to  rebut 
the  arguments  and  expose  the  sophistries  of  Popish  writers, 

^  His  original  name  was  Wangler,  but  he  Grecised  it,  as  Erasmus  had 
done,  and  as  others  did  in  that  age. 


VI  TRANSLATOR  S  PREFACE. 

particularly  those  of  Bellarmine,  the  acutest,  the  subtlest, 
and  the  most  learned  of  all  the  Jesuits  of  his  own  age,  and 
perhaps  of  any  in  after  ages.  There  is  hardly  a  subject  in 
any  measure  connected  with  the  contents  of  this  Ej)istle 
which  Parens  does  not  discuss  :  at  the  end  of  every  chapter 
a  number  of  questions  are  stated  and  answered,  especially 
such  as  refer  to  the  disputes  between  Papists  and  Protest- 
ants.    He  also  controverts  the  perversions  of  Socinianism. 

The  next  work  that  requires  particular  notice  is  that  oiTur- 
rettin,  a  Professor  of  Theology  in  the  University  of  Greneva. 
It  was  published  about  the  commencement  of  the  last  cen- 
tury ;  the  author  died  in  the  year  1737.  The  doctrine  of 
Calvin  had  somewhat  degenerated  in  his  time,  though  his 
work  on  the  whole  takes  the  side  of  orthodoxy.  It  yet 
shows  a  leaning  to  those  views,  which  commonly  issue  in 
sentiments  subversive  of  the  essentials  of  true  Christianity. 

The  first  Commentary  published  in  this  country,  composed 
in  English,  was  by  Elnathan  Parr,  B.D.,  Rector  of  Palgrave 
in  Suffolk.  He  was,  as  it  ajjpears,  the  personal  friend  of  Sir 
Nathaniel  Bacon,  an  elder  brother  of  Lord  Bacon.  He  de- 
dicated his  work  to  Sir  Nathaniel,  and  sj)eaks  of  him  as 
having  been  a  hearer  of  Avhat  he  published  when  delivered 
from  the  pulpit.^  His  style  is  that  of  his  age,  and  appears 
quaint  now ;  but  his  thoughts  are  often  very  striking  and 
truly  excellent,  and  his  sentiments  are  wholly  in  accordance 
with  those  of  the  Reformers. 

Since  that  time  until  this  century,  no  work  of  any  note 
has  appeared  separately  on  this  Epistle.  But  within  the 
last  thirty  years  sevei-al  Commentaries  have  been  published. 
Besides-  those  of  Flatt  and  Tholuck  in  Germany,  three  at 
least  have  appeai'ed  in  this  country,  and  three  in  America. 
The  authors  in  America  are  Moses  Stuart,  M.A.,  Professor  of 
Sacred  Literature  at  Andover,  in  Massachusetts,  the  Rev. 
Albert  Bai^nes,  and  Charles  Hodge,  Professor  of  Biblical 
Literature  at  Princeton.  Those  in  this  country  are  the  Rev. 
J^  Fry,  Rector  of  Desford,  Leicestershire,  Robert  Haldane, 

1  This  work  must  have  been  published  before  the  year  1615,  for  his 
patron  died  in  that  year.  Tlie  copy  seen  by  the  writer  is  the  third  edition, 
and  was  pubHshed  in  1633. 


TRANSLATOR  S  PREFACE.  Vll 

Esq.,  and  Dr.  Chalmers.  The  doctrine  held  by  Calvin  is 
essentially  maintained  in  all  these  works,  and  in  most  of 
them  in  its  fullest  extent. 

Of  our  American  brethren,  the  most  learned  and  the  most 
versed  in  criticisms  is  Professor  Stuart ;  the  fullest  and  the 
minutest  expositor  is  the  Rev.  A.  Barnes  ;  and  the  aoutest 
and  the  most  concise  commentator  is  Professor  Hodge.  The 
two  first  seem,  in  some  instances,  like  Turrettin,  to  deviate 
somewhat  from  what  may  be  considered  strict  orthodoxy,  at 
least  in  their  mode  of  explaining  some  subjects  :  the  last  is 
liable  to  no  charge  of  this  kind. 

Respecting  our  own  countrymen,  there  is  a  more  perfect 
unanimity,  though  they  belonged  to  different  Churches. 
The  Lectures  of  the  Rev.  J.  Fry  are  those  of  a  strict  Predes- 
tinarian,  and  yet  replete  with  remarks,  both  experimental 
and  practical.  The  layman,  R.  Haldane,  Esq.,  has-  display- 
ed very  high  qualifications  as  an  expositor;  he  is  strictly 
and  even  stiflSy  orthodox,  and  can  brook  no  deviation  from 
what  he  regards  as  the  truth.  Of  Dr.  Chalmers'  Lectures, 
comprised  in  four  volumes,  12mo,  it  is  difficult  to  pronounce 
an  opinion.  They  are  the  productions  of  a  philosopher,  and 
one  of  the  highest  grade,  who,  at  the  same  time,  possessed 
the  heart  and  the  experience  of  an  humble  Christian.  He 
expatiates  over  the  whole  field  of  truth  with  the  eye  of'  an 
eagle,  and  with  the  docility  of  a  child,  without  ever  over- 
leaping the  boundaries  of  revelation.  He  was  evidently  a 
man  by  himself,  taller  by  his  shoulders  than  most  men, 
either  in  this-  or  in  any  other  age,  having  a  mind  as  sound 
as  it  was  vigorous,  an  imagination  as  sober  as  it  was  crea- 
tive, and  a  capacity  to  illustrate  and  to  amplify  quite  un- 
equalled. 

All  these  works  have  their  peculiar  excellencies,  adapted 
to  difierent  tastes  and  capacities,  and  no  doubt  they  have 
their  defects;  The  same  must  be  said  of  Calvin's  work. 
But  as  a  concise  and  lucid  Commentator  he  certainly  excels. 
He  is  not  so  much  an  expounder  of  words,  as  of  principles. 
He  carries  on  an  unbroken  chain  of  reasoning  throughout, 
in  a  brief  and  clear  manner.  Having  well  considered  the 
main  drift  of  a  passage,  he  sets  before  us  what  it  contains, 


viil  TRANSLATOR  S  PREFACE. 

by  a  brief  statement  or  by  a  clear  process  of  reasoning  ;  and  • 
often  by  a  single  sentence  he  throws  light  on  a  whole  pas- 
sage :  and  though  his  mind  possessed  more  vigour  of  intel- 
lect and  sound  good  sense,  than  what  is  called  imagination  ; 
yet  there  are  some  fine  thou^-lits  occasionally  occurring, 
beautifully  expressed,  to  which  that  faculty  must  have  given 
birth.  There  is  also  a  noble  grandeur  and  dignity  in  his 
sentiments,  rarely  to  be  found  in  other  writers. 

Professor  Stuart  has  justly  characterized  this  Work  by 
saying,  that  it  contains  "  fundamental  investigation  of  the 
logic  and  course  of  thought  contained  in  the  Epistle  ;" 
and  that  it  embraces  "  very  little  verbal  criticism.  Many  a 
difficulty  is  solved  without  any  appearance  of  effort,  or  any 
show  of  learning.  Calvin"  he  adds,  "  is  by  far  the  most 
distinguished  of  all  the  Commentators  of  his  times." 

It  was  mainly  to  supply  the  defect  named  above,  the  want 
of  verbal  criticism,  that  Notes  have  been  added  in  the  present 
Edition.  They  are  also  designed  to  furnish  the  reader  with 
such  expositions  as  have  been  suggested  by  posterior  critics 
and  commentators.  And  as  we  are  generally  desirous  of 
knowing  the  names  of  authors,  they  have  been  for  the  most 
part  given.  Much  light  is  thrown  on  a  passage  by  convey- 
ing the  full  meaning  of  the  original.  This  has  been  done 
partly  by  giving  such  different  versions  as  seemed  most  en- 
titled to  approbation,  and  partly  by  referring  to  other  pas- 
sages where  such  words  occur :  so  that  a  common  reader, 
unacquainted  with  the  original,  may,  to  a  certain  extent, 
have  the  advantage  of  one  well  versed  in  the  Greek  lan- 
guage. 

Variety  of  meanings  given  to  words,  and  also  to  passages, 
has  been  deemed  by  some  to  lessen  the  certainty  of  truth, 
but  without  any  solid  reason ;  for  this  variety,  as  found  in 
the  works  of  all  sound  and  judicious  critics,  seldom  or  ever 
affects  any  thing  important,  either  in  doctrine,  experience, 
or  practice,  and  tends  often  to  expand  the  meaning  and  to 
render  it  clearer  and  more  prominent.  There  has  been  in- 
deed sometimes  a  pruriency  in  this  respect,  an  unholy  ambi- 
tion for  novelty,  a  desire  for  new  discoveries,  an  indulgence 
of  mere  curiosity,  which  have  been  very  injurious.     Much  of 


TRANSLATOR  S  PREFACE.  IX 

this  sort  of  mania  prevailed  among  some  of  tlie  German 
divines  in  the  hxst  century,  as  Woljius  clearly  shows  in  his 
works,  in  which  he  notices  and  disproves  many  vagaries 
assuming  the  name  of  critical  expositions  ;  and  much  of  a 
similar  kind  of  spirit  seems  to  prevail  still  in  that  country. 
It  is  a  mania  for  criticism,  for  its  own  sake,  without  any 
concern  or  solicitude  for  the  truth :  and  ingenious  criticism 
has  often  been  resorted  to  by  the  oppugners  of  vital  Christi- 
anity as  means  for  supporting  heterodox ical  sentiments.  But 
there  is  a  palpable  difference  between  men  of  this  character, 
the  mere  gladiators  of  criticism,  and  those  who  embrace  the 
truth,  and  whose  object  it  is  faithfully  to  explain  it  in  con- 
sistency with  the  general  tenor  of  what  is  revealed,  and  who 
have  what  is  indispensably  necessary  for  such  a  work,  a 
spiritual  experience,  which  often  affords  better  assistance 
than  any  critical  acumen  that  can  ever  be  possessed.  The 
man  who  has  seen  a  thing  has  a  much  better  idea  of  it  than 
the  man  who  has  only  heard  it  described. 

Attempts  have  been  made  by  various  authors  to  show  and 
prove,  that  the  style  of  the  Epistles,  especially  those  of 
Paul,  is  consonant  with  tliat  of  classical  writers.  Blackwall 
laboured  much  to  do  this  in  this  country,  as  well  as  many 
German  divines,  particularly  in  the  last  century.  In  com- 
mon with  some  of  the  Fathers,  they  thought  to  recommend 
in  this  way  the  Apostolic  Writings  to  the  attention  of  liter- 
ary men.  But  it  was  a  labour  not  wisely  undertaken,  as  it 
must  have  necessarily  proved  abortive  :  for  though  some 
phrases  may  be  classical,  yet  the  general  style  is  what  might 
have  been  naturally  expected  from  the  writers,  brought  up, 
as  they  had  all  been,  in  the  Jewish  religion,  and  accustomed, 
as  they  had  been,  to  the  writings  of  the  Old  Testament. 
Hence  their  style  throughout  is  Hebraistic  ;  and  the  mean- 
ing of  many  of  the  Greek  words  which  they  use  is  not  to  be 
sought  from  the  Classics,  but  from  the  Greek  Translation  of 
the  ancient  Scriptures,  and  sometimes  from  the  Hebrew 
itself,  of  which  that  is  a  translation.^ 

'  "  The  writers  of  the  New  Testament,  or  rather  (with  reverence  be  it 
spoken!)  the  Holy  Spirit,  whose  penmen  they  were,  wisely  chose,  in  ex- 


X  TRANSLATOK  S  PREFACE. 

Mucli  evil  and  no  good  must  result  from  a  claim  that 
cannot  be  supported :  nor  is  it  at  all  necessary  to  make  such 
a  claim.  It  has  been  long  ago  repudiated,  and  rej^udiated 
by  Paul  himself.  Writers  have  often  ascribed  to  Paul  what 
he  himself  distinctly  and  entirely  disclaimed,  and  never 
attempted  to  attain  or  to  practise,  and  that  on  principle, 
"  Lest  the  cross  of  Christ  should  be  made  of  none  effect." 
It  was  not  by  "  excellency  of  speech''  that  he  courted  the 
attention  of  the  classical  and  refined  Grecians,  that  he  re- 
commended the  gospel  to  them  ;  it  was  not  by  the  tinsel  of 
mere  eloquence  that  lie  succeeded  in  his  preaching,  nor  by 
the  elegance  and  beauty  of  his  diction  ;  but  by  something 
much  higher,  much  greater,  much  more  powerful  and  effi- 
cient. We  ought  to  follow  his  example,  and  stand  on  his 
high  ground,  and  not  to  descend  to  that  which  is  no  better 
than  a  quagmire.  It  is  a  hapjjy  thing,  and  no  doubt  so 
designed  by  God,  that  the  shell  should  not  be  made  of  fine 
materials,  lest  men's  minds  should  be  attracted  by  it  and 
neglect  the  kernel.  God  might,  if  he  chose,  have  easily 
endued  his  Apostles  Avith  eloquence  more  than  human,  and 
enabled  them  to  write  with  elegance  more  than  Grecian  ; 
but  He  did  not  do  so,  and  Paul  expressly  gives  us  the  rea- 
son, "  that  our  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God." 

It  is  generally  agreed,  that  the  Epistle  to  the  Romans 
was  written  at  Corinth,  and  about  the  end  of  the  year  57, 
or  at  the  beginning  of  the  year  58,  and  that  it  is  the  fifth 
Epistle  in  order  of  time ;  the  two  Epistles  to  the  Thessalo- 
nians,  the  Epistle  to  the  Galatians,  and  the  first  to  the 
Corinthians,  having  been  j^revioush'"  written.  Then  followed 
the  second  Epistle  to  the  Cori^ithiaris,  the  Epistles  to  the 

pressing  evangelical  notions,  to  employ  such  Greek  terms  as  Lad  been  long 
before  used  for  the  same  purposes  by  the  Greek  Translators  of  the  New 
Testament :  and  thus  the  Septuagint  version,  however  imperfect  and 
faulty  in  many  particulars,  became  in  this  respect,  not  to  the  first  age  of 
the  Church  only,  but  also  to  all  succeeding  generations,  the  connecting 
link  between  the  languages  of  the  Old  and  New  Testament,  and  Mill  be 
regarded  in  this  view  as  long  as  soimd  judgment  and  real  learning  shall 
continue  among  men." — Parkhurst. 


TRANSLATOR  S  PREFACE.  XI 

Ephesians,  Philippians,  Colossians,  Philemon,  and  the  He- 
brews, the  first  to  Timothy,  the  Epistle  to  Titus,  and  the 
second  to  Timothy. 

The  common  date  assigned  to  Paul's  conversion  is  a.d.  So. 
He  wrote  his  first  Epistle,  that  is,  the  first  to  the  Thessa- 
lonians,  in  52,  seventeen  years  after  his  conversion.  His 
second  Epistle  to  Timothy,  his  last,  was  written  from  Rome 
in  do.  So  that  he  wrote  his  fourteen  Epistles  during  these 
thirteen  years.  The  whole  extent  of  liis  ministry  seems  to 
have  been  about  thirty  years  ;  for  it  is  not  supposed  that  he 
long-  outlived  the  date  of  his  second  Epistle  to  Timothy. 
Tradition  says,  that  he  was  beheaded  at  Rome,  June  29, 
A.D.  66. 

Paul's  first  coming  to  Rome  was  in  the  spring  of  the  year 
61.  He  continued  there  as  a  prisoner  for  two  years.^  When 
he  was  released,  most  w-riters  are  of  the  opinion,  that  he  re- 
turned early  in  63  to  Judea,  in  company  with  Timothy,  and 
left  Titus  at  Crete  ;  that  he  visited  the  Churches  in  Asia 
Minor,  then  the  Churches  in  Macedonia  ;  that  he  wintered  at 
Nicopolis,  a  city  of  Epirus,  in  6'i  ;  that  afterwards  he  pro- 
ceeded to  Crete  and  also  to  Corinth  ;  and  that  early  in  65 
he  again  visited  Rome,  was  taken  prisoner,  and  beheaded  in 
the  following  year.^  This  account  clearly  shows  that  he 
did  not  accomijlish  his  purpose  of  visiting  Spain,  as  tradition 
has  recorded. 

The  first  introduction  of  the  Gospel  into  Rome  is  in- 
volved in<  uncertainty.  The  probability  is,  that  some  of 
the  "  strangers  of  Rome,"  present  at  the  day  of  Pentecost, 
were  converted,  and  at  their  return  promoted  the  spread  of 
the  Gospel.  Paul  mentions  two,  "  Andronicus  and  Junia," 
as  having  professed  the  faith  before  him,  and  as  having  been 
noted  among  the  Apostles.  He  makes  mention,  too,  of  an- 
other eminent  Christian,  "  Rufus,"  whose  father,  as  it  is 
supposed,  carried  our  Saviour's  cross^  Mark  xv.  21.  It  is  not 
improbable,  that  these  w^ere  afterwards  assisted  by  such  as 

1  It  was  while  a  prisoner  at  this  time  at  Rome  that  he  wrote  his  Epistles 
to  the  Ephesians,  Philippians,  Colossians,  Philemon,  and  the  Hebrews 
also,  as  it  is  generally  supposed. 

*  See  Home's  Introduction,  vol.  iv.  part  ii.  ch.  iii.  sect.  1. 


Xll  TRANSLATOR  S  PREFACE. 

had  been  converted  under  the  ministry  of  Paul ;  for  he 
speaks  of  some  of  those  whom  he  salutes  at  Rome  as  being 
"beloved,"  and  as  having  been  his  "  fellow-workei's." 

What  some  of  the  Fathers  have  related  was  in  the  first 
instance  a  tradition,  as  there  was  nothing  recorded  on  the 
subject  before  the  latter  part  of  the  second  century,  except 
what  has  been  ascribed  to  Dionysius  of  Corinth,  preserved 
by  Eusebius.  Irenceus  and  Tertullian  were  the  first  retail- 
ers of  the  tradition,  that  Peter,  in  conjunction  with  Paul, 
was  the  founder  of  the  Church  at  Rome.  This  tradition  in- 
creased considerably  by  the  time  of  Jerome,  who,  in  the 
fourth  century,  says,  that  Peter  had  been  bishop  of  Rome 
for  twenty-five  years  !  But  this  account  is  so  clearly  incon- 
sistent with  what  we  learn  from  the  Acts  of  the  Apostles 
respecting  Peter,  that  some  of  the  most  reasonable  of  the 
Papists  themselves  have  given  it  up  as  unworthy  of  credit.^ 

It  ajipears  next  to  a  certainty  that  Peter  was  not  at  Rome 
when  Paul  wrote  Lis  Epistle  in  57  or  -58,  for  he  sends  no 
salutation  to  Peter: — And  also  that  he  had  not  been  there 
previous  to  that  time  ;  for  it  is  wholly  unreasonable  to  sup- 
pose, that,  had  he  been  there,  Paul  would  have  made  no  re- 
ference to  his  labours.  It  further  amounts  almost  to  a  cer- 
tainty, that  Peter  was  not  at  Rome  when  Paul  was  for  two 
years  a  prisoner  there,  from  61  to  63  ;  for  he  makes  no  men- 
tion of  him  in  any  way,  not  even  in  the  four  or  five  Epistles 
which  he  wrote  during  that  time :  And  that  Peter  was  not 
at  Rome  during  Paul's  last  imprisonment  in  65  and  66,  is 
evident  from  the  second  Epistle  to  Timothy  ;  for  he  makes 
no  mention  of  Peter,  and  what  he  says  of  Christians  there, 
that  they  "  all  forsook  him,"  would  have  been  highly  dis- 
creditable to  Peter,  if  he  was  there.     So  that  we  have  the 


'  Tlic  inconsistencies  of  what  the  retailers  of  this  tradition  say,  are  quite 
palpable.  Irenceus  alfirn:is,  that  "  the  Church  at  Rome  was  founded  and 
constituted  (J'tmdata  et  constituta)  by  the  two  Apostles,  Peter  and  Paul." 
Epiphnmns  says,  that  they  were  the  first  "  Bishops"  at  Rome,  as  well  as 
Apostles,  while  Trcnams  declares,  that  they  both  "  deUvered  the  episcopal 
oifice  into  the  b.ands  of  Linus ;"  and  it  is  said  in  what  are  called  the  Apos- 
tolical Constitutions,  that  "  Linus  was  ordaiued  bishop  by  Paul,  and  Cle- 
ment after  the  death  of  Linus  by  Peter." — See  Dr.  Barrow  on  the  Pope's 
Supremacy,  pp.  127-129. 


TRANSLATOR  S  PREFACE.  Xlll 

strongo.-t  reasons  to  conclude;  tliat  Peter  liad  no  i)art  in 
forming  and  establishing  a  Clinrch  in  Rome  during  Paul's 
life,  whatever  share  in  the  work  he  might  have  had  after- 
wards.^ But  the  first  tradition,  or  the  first  account,  given 
by  Irenceus  and  Tertullian,  refers  only  to  a  co-operation : 
and  yet  this  co-operation  is  wholly  inconsistent  with  what 
has  been  stated,  the  force  of  which  no  reasonable  man  can 
resist. 

The  learned  Parens  proceeds  in  a  different  way  to  prove 
that  Peter  was  never  at  Rome.  He  shows  from  different 
parts  of  the  Acts  of  the  Apostles  and  the  Epistle  to  the 
Galatians,  that  Peter  was  in  Judea  at  the  time  when  tradi- 
tion declares  that  he  was  at  Rome.  Peter  was  in  Judea 
when  Paul  was  converted.  Acts  ix. ;  and  three  years  after 
this — that  is,  in  the  year  88,  Gal.  i.  18.  He  was  in  Judea  in 
the  year  45,  when  he  was  imprisoned  by  Herod,  Acts  xii. ; 
and  in  4.9,  fourteen  years  after  Paul's  conversion.  Acts  xv. ; 
Gal.  ii.  1-9.  Had  he  been  to  Rome  during  this  time,  some 
account  of  such  a  journey  must  surely  have  been  given. 
After  this  time  we  find  that  he  was  at  Antioch,  Gal.  ii.  11. 
If  it  be  asked,  where  did  he  afterwards  exercise  his  minis- 
try ?  Wliere  more  likely  than  among  the  Jews,  as  he  had 
hitherto  most  clearly  done ;  for  he  was  the  Ajjostle  of  the 
Circumcision,  and  among  those  to  whom  he  sent  his  Epis- 
tles. The  dating  of  the  first  at  "  Babylon,"  has  led  some  to 
conjecture  that  it  was  a  figurative  term  for  Rome ;  but  why 
not  for  Jerusalem,  or  for  Antioch  ?  for  Christians  were  at 
that  time  treated  everywhere  like  captives  or  aliens,  and 
esjjecially  in  the  land  of  Judea. 

What  then  are  we  to  say  as  to  this  tradition  ?  The  same, 
according  to  the  just  remark  of  Parens,  as  what  we  must 
say  of  many  other  traditions  of  that  age,  that  it  is  nothing 

1  But  this  cannot  be  admitted,  as  the  same  informant,  Tradition,  tells 
us,  that  Peter  and  Paul  suffered  martyrdom  at  the  same  time.  The  only 
thing  which  Peter  appears  to  have  had  to  do  in  forming  and  founding  a 
Church  at  Rome,  was  to  have  been  the  instrument  in  the  conversion,  at 
the  day  of  Pentecost,  of  those  who  in  all  probability  were  the  first  who  in- 
troduced the  Gospel  into  Rome :  and  it  is  probable  that  it  was  this  circum- 
stance which  occasioned  the  tradition,  that  he  had  been  the  founder  of  that 
Chin-ch.     Less  occasion  has  often  produced  tales  of  this  liind. 


XIV  TRANSLATOR  S  PREFACE. 

but  a  fable,  which,  like  many  others,  would  have  passed 
away,  had  it  not  been  allied  to  a  growing  superstition. 
With  respect  to  what  Eusehius  says  of  the  testimony  of  a 
presbyter,  named  Gains,  that  about  the  beginning  of  the 
third  century  he  saw  the  graves  of  Peter  and  Paul  at  Rome, 
it  may  be  easily  accounted  for:  it  was  the  age  of  ]3ious 
fraud,  when  the  relics  of  saints  could  be  found  almost  every- 
where ;  and,  in  the  next  century,  the  wood  and  the  nails  of 
the  Cross  were  discovered !  Those  who  can  believe  these 
things,  may  have  a  credulity  large  enough  to  swallow  up  the 
testimony  of  Caius} 

The  most  probable  account,  then,  of  the  commencement 
of  a  Christian  Church  at  Rome,  is  what  has  been  already 
stated.  The  condition  of  that  Church,  when  Paul  wrote  to 
it,  we  may  in  a  great  measure  learn  from  the  Epistle  itself 
It  had  a  high  character,  viewed  in  a  general  way ;  but  there 
were  some  defects  and  blemishes.  Its  faith  had  been  widely 
reported :  there  were  at  the  same  time  some  contentions  and 
divisions  among  its  members,  arising  especially  from  the 
prejudices  of  the  Jewish  believers.  To  remove  the  causes  of 
this  dissension,  was  evidently  one  of  the  main  objects  of 
Paul  in  this  Epistle. 

The  ORDER  AND  ARRANGEMENT  OF  THE  Epistle  havo  been 
somewhat  differently  viewed  by  different  authors.  Parens 
includes  the  whole  in  this  brief  summary — "  The  Jews  and 

^  Let  it  not  be  supposed,  that  by  discrediting  some  things,  we  discredit 
every  thing  said  by  the  Fathers.  They  ought  to  be  treated  as  all  other 
historians.  What  we  find  on  examination  to  be  unfounded,  ought  to  be 
so  viewed :  and  what  we  have  every  reason  to  beUeve  to  be  true,  ought  to 
be  so  received.  Even  such  a  man  as  Dr.  Lardner  seemed  unwilling  to 
reject  this  tale,  from  fear  of  lessening  the  credit  of  history ;  evidently  mis- 
taking the  ground  on  which  history  has  a  title  to  credit.  The  many  author- 
ities adduced  respecting  Peter  being  at  Rome  may  be  reduced  almost  to 
two — Jrenoeus  and  Tertullian.  They  were  the  first  to  stamp  as  it  were  a 
kind  of  authority  on  this  report,  and  also  on  others  to  which  no  credit  is 
given  even  by  those  who  would  have  the  Fathers  to  have  been  almost  in- 
fallible. 

The  learned  Dr.  Copleston,  the  present  Bishop  of  Landaff,  in  his 
pamphlet  on  the  Errors  of  Romanism,  justly  says,  "  It  is  even  a  matter  of 
serious  doubt  whether  St.  Peter  was  ever  at  Rome.  There  is  no  good 
historical  evidence  of  the  fact ;  and  there  is  much  probability  against  it." 
—P.  87. 


TRANSLATOR  S  PREFACE.  XV 

Gentiles  are  equally  guilty  ;  tliey  are  equally  justified  freely 
by  faith  in  Christ,  without  works  ;  they  are  equally  hound 
to  lead  a  holy  life,  to  be  humble,  and  to  love  one  another," 
Stuart  says,  that  the  whole  of  what  the  Epistle  contains  may 
be  expressed  in  a  single  brief  sentence — "  Christ  our  justifi- 
cation and  sanctification." 

In  giving  a  more  specific  view  of  the  contents  of  this 
Epistle,  the  former  author  divides  it  into  two  parts — doc- 
trinal, i.-xi. ;  and  hortative,  xii.-xvi. :  but  the  latter  divides 
it  into  three  parts — doctrinal,  i.-viii. ;  answers  to  objections, 
ix.-xi. ;  and  hoi^tatory,  xii.-xvi.  The  analysis  of  Professor 
Hodge,  who  takes  the  same  view  with  Professor  Stuart,  is 
the  following : — 

"  The  Epistle  consists  of  three  parts.  The  first,  which  in- 
cludes the  first  eight  chapters,  is  occupied  in  the  discussion 
of  The  Doctrine  of  Justification  and  its  consequences.  The 
second,  embracing  chapters  ix.,  x.,  xi.,  treats  of  The  Calling 
of  the  Gentiles,  The  Rejection  and  Future  Conversion  of  the 
Jews.  The  third  consists  of  Practical  Exhortations  and 
Salutations  to  the  Christians  at  Rome." 

A  more  particular  analysis  may  be  thus  given : — 

I.  Address — A  desire  to  visit  Rome — a  brief  View  of  The 
Gospel  ;  i.  1-18. 

II.  Justification, — 

1.  A  proof  of  its  necessity — the  sin  and  guilt  of  both  Gen- 

tiles and  Jews,  i.,  from  ver.  18  ;  ii.,  iii.,  to  ver.  21. 

2.  Its  Nature  and  Character — Examples,  Abraham  and 

David,  iii.,  from  ver.  21,  iv. 

3.  Its  Effects  or  Fruits — Peace  and  Fulness  of  Grace,  v.  ; 

Death  unto  Sin  and  Eternal  Life,  vi.  ;  Immunity 
from  The  Law  and  The  Reigning  Power  of  Sin,  vii. ; 
Holiness,  The  Spirit's  help.  Patience  in  Afflictions, 
Perseverance,  viii. 

III.  God's  dealings  vindicated, — 

1.  Election  and  Reprobation,  ix. 

2.  Unbelief  and  Faith,  x. 

3.  The  Rejection  of  the  Jews,  The  Adoption  of  the  Gen- 

tiles, The  Restoration  of  the  Jews,  xi. 


XVI  TRANSLATOR  S  PREFACE. 

IV.  Christian  duties, — 

1.  Devotedness  to  God,  Proper  Use  of  Gifts,  Love,  Doing 

Good,  xii. 

2.  Obedience  to  Authority,  Love  to  all,  Purity,  xiii. 
8.  Forbearance  towards  Weak  Brethren,  xiv. 

4.  Help  to  the  Weak,  Unanimity,  Christ  the  Saviour  of 
Jews  and  Gentiles,  xv.,  to  ver.  18. 

V.  Conclusion, — 

1.  Paul's  Labours  and  Purpose  to  Visit  R-ome,  xv.,  from 

ver.  18. 

2.  Salutations,  Avoiding  Disturbers,  Promise  of  Victory, 

Praise  to  God,  xvi. 

We  have  set  before  us  in  this  Epistle  especially  two 
things,  which  it  behoves  us  all  rightly  to  understand — the 
righteousness  of  man  and  the  righteousness  of  God — merit 
and  grace,  or  salvation  by  works  and  salvation  by  faith. 
The  light  in  which  they  are  exhibited  here  is  clearer  and 
brighter  than  what  we  find  in  any  other  portion  of  Scripture, 
with  the  exception,  perhaps,  of  the  Epistle  to  the  Galatians. 
Hence  the  great  value  which  has  in  every  age  been  attached 
to  this  Epistle  by  all  really  enlightened  Christians ;  and 
hence  also  the  strenuous  efforts  which  have  often  been  made 
to  darken  and  wrest  its  meaning  by  men,  though  acute  and 
learned,  yet  destitute  of  spiritual  light.  But  let  not  the 
simple  Christian  conclude  from  the  contrariety  that  is  often 
found  in  the  expositions  on  these  tAvo  points,  that  there  is 
no  certainty  in  what  is  taught  respecting  them.  There  are 
no  contrary  views  given  of  them  by  spiritualh'--mindcd  men. 
Though  on  other  subjects  discussed  here,  such  men  have 
had  their  differences,  yet  on  these  they  have  ever  been 
found  unanimous:  that  salvation  is  from  first  to  last  by 
grace,  and  not  by  works,  has  ever  been  the  conviction  of 
really  enlightened  men  in  every  age,  however  their  opinions 
may  have  varied  in  other  respects. 

It  may  seem  very  strange,  when  we  consider  the  plain 
and  decisive  language,  especially  of  this  Epistle,  and  the 
clear  and  conclusive  reasoning  which  it  exhibits,  that  any 
attempt   should  ever  be  made  by  a  reasonable  being,  ac- 


TRANSLATOR  S  PREFACE.  XVll 

knowledging  the  authority  of  Scripture,  to  pervert  what  it 
plainly  teaches,  and  to  evade  what  it  clearly  proves.  But  a 
right  view  of  what  human  nature  is,  when  unrenewed,  as 
exhibited  in  God's  Word,  and  as  proved  by  history  and 
made  evident  by  observation,  enables  us  fully  to  account  for 
what  would  otherwise  remain  an  enigma.  No  truth  is  more 
fully  confirmed  by  facts  (and  it  ought  ever  to  be  remem- 
bered) than  that  "  the  natural  man  receiveth  not  the  things 
of  the  Sj^irit  of  God,"  and  that  he  "  cannot  know  them, 
because  they  are  spiritually  discerned."  This  declaration 
clearly  accounts  for  the  fact,  that  men  of  great  learning 
have  often  misunderstood  many  things  in  Scripture,  and 
such  things  as  are  plain  enough  even  to  the  unlettered  when 
spiritually  enlightened.  The  learned  Scribes  and  Rabbins 
were  blind  leaders  of  the  blind,  when  even  babes  understood 
the  mysteries  of  the  kingdom  of  God  :  and  no  better  tlian 
the  Scribes  are  many  learned  men,  professing  Christianity, 
in  our  day. 

There  is  indeed  a  special  reason  why,  on  these  points,  un- 
enlightened men  should  contrive  means  to  evade  the  obvious 
meaning  of  Scripture ;  for  they  are  such  things  as  come  in 
constant  contact  with  a  principle,  the  strongest  that  belongs 
to  human  nature  in  its  fallen  state.  Other  doctrines  may 
be  held  as  speculations,  and  kept,  as  it  were,  at  a  distance ; 
but  when  we  come  to  merit  and  grace,  to  work  and  faith, 
man's  pride  is  touched  ;  and  as  long  as  he  is  under  its  pre- 
vailing influence,  he  will  be  certain,  in  some  way  or  another, 
direct  or  evasive,  to  support  merit  in  opposition  to  grace,  or 
works  in  opi^osition  to  faith.  When  the  authority  of  tradi- 
tion supplanted  the  authority  of  Scripture,  the  doctrine  of 
merit  so  prevailed,  that  the  j)reposterous  idea,  that  merits 
were  a  saleable  and  a  transferable  commodity,  gained  ground 
in  the  world.  A  notion  of  this  kind  is  too  gross  and  absurd 
to  be  entertained  by  any  who  acknowledge  God's  Word  as 
the  only  umpire  in  religion  ;  and  yet  what  is  not  essentially 
different  has  often  been  maintained  ;  for  to  say  that  salva- 
tion is  partly  by  faith  and  partly  by  works,  is  really  the  same 
thing,  inasmuch  as  the  principle  of  merit  is  thereby  admit- 
ted.    Man  naturally  cleaves  to  his  own  righteousness  ;  all 

B 


XVlll  TRANSLATOR  S  PREFACE. 

those  who  are  ignorant  are  self-righteous,  and  all  the  learned 
who  understand  not  the  gospel ;  and  it  is  wonderful  what 
ingenious  evasions  and  learned  subtleties  men  will  have  re- 
course to  in  order  to  resist  the  plain  testimony  of  Scripture. 
When  they  cannot  maintain  their  ground  as  advocates  of  sal- 
vation alone  by  merits,  they  will  attempt  to  maintain  it  as 
advocates  of  a  system,  which  allows  a  part  to  grace  and  a 
part  to  works — an  amalgamation  which  Paul  expressly  re- 
pudiates, Rom.  xi,  6. 

But  it  is  remarkable  how  the  innate  disposition  of  man 
has  displayed  itself  in  this  respect.  Conscious,  as  it  were, 
in  some  measure  of  moral  imperfections,  he  has  been  striv- 
ing for  the  most  part  to  merit  his  salvation  by  ceremonial 
works.  This  has  been  the  case  in  all  ages  with  heathens  : 
their  sacrifices,  austerities,  and  mechanical  devotions  were 
their  merits  ;  they  were  the  works  by  which  they  expected 
to  obtain  happiness.  God  favoured  the  people  of  Israel  with 
the  rituals  of  religion,  which  were  designed  merely  as  aids 
and  means  to  attain  and  preserve  true  religion ;  but  they 
converted  them  to  another  purpose,  and,  like  the  heathens, 
regarded  them  as  meritorious  performances,  and  expected 
God's  acceptance  for  the  very  religious  acts  which  they  ex- 
ercised :  and  in  order  to  make  up,  as  it  were,  a  sufficient 
quantity  of  merit,  they  made  additions  to  those  services 
which  God  had  appointed,  as  though  to  multiply  acts  of  this 
kind  was  to  render  their  salvation  more  certain.  The  very 
same  evil  crept  early  into  the  Christian  Church,  and  still 
continues  to  exist.  The  accumulation  of  ceremonies  is  of 
itself  a  sufiicient  proof,  that  salvation  by  faith  was  in  a  great 
measure  lost  sight  of:  we  want  no  other  evidence  ;  it  is 
what  has  been  ever  done  whenever  the  light  of  truth  has 
become  dim  and  obscure.  We  see  the  same  evil  in  the 
present  day.  Outward  privileges  and  outward  acts  of 
worship  are  in  efiect  too  often  substituted  for  that  grace 
which  changes  the  heart,  and  for  that  living  faith  which 
unites  us  to  the  Saviour,  which  works  by  love  and  over- 
comes the  world.  The  very  disposition  to  over-value  ex- 
ternal privileges  and  the  mere  performances  of  religious 
duties,  is  an  unequivocal  evidence,  that  salvation  by  faith  is 


TRANSLATOR  S  PREFACE.  XIX 

not  understood,  or  very  imperfectly  understood,  and  not  really 
embraced. 

The  only  remedy,  as  means  for  this  evil,  is  that  which 
we  find  employed  by  Paul  in  this  Epistle.  He  begins  by 
showing  what  every  man,  Jew  and  Gentile,  is  by  nature  ;  he 
proves  by  the  clearest  evidence,  that  all  have  sinned  and  be- 
come guilty  before  God.  And  having  done  this,  he  discloses 
the  way  of  salvation  which  God  himself  has  planned  and 
revealed  ;  and  he  teaches  us,  that  it  is  altogether  by  grace 
and  through  faith  that  we  can  be  saved,  and  not  by  works. 
In  order  cordially  to  embrace  this  latter  truth,  it  is  neces- 
sary to  know  the  first,  that  we  are  sinners  under  condemna- 
tion. It  is  impossible,  according  to  the  very  constitution  of 
man's  mind,  that  he  should  really  and  truly  accede  to  the 
one,  without  a  real  and  deep  knowledge  of  the  other.  The 
whole  need  not  a  physician,  but  the  sick.  It  is  only  he  who 
is  really  convinced  of  sin  and  who  feels  its  guilt  and  its 
burden  intolerable,  that  ever  will,  or  indeed  ever  can,  really 
lay  hold  on  that  free  salvation  which  God  has  provided. 
And  when  this  free  salvation  is  really  known,  all  other 
things  compared  Avith  it  will  be  deemed  as  nothing  ;  and 
then  all  outward  privileges  will  be  viewed  only  as  means, 
and  all  outward  acts  of  religion  only  as  aids  and  helps  ;  and 
then  also  all  our  works,  however  great  and  self-denying,  will 
be  regarded  in  no  way  meritorious,  but  imperfect  and  defec- 
tive, and  acceptable  only  through  the  merits  of  our  High 
Priest  at  God's  right  hand. 

It  has  not  been  deemed  necessary  to  give  in  this  Edition 
any  specimens  of  title-pages,  &c.,  from  former  Editions,  either 
in  Latin  or  in  English  ;  as  they  are  to  be  found  in  the  Old 
Translation  already  in  the  hands  of  the  subscribers. 

J.  0. 
Thrussinqton,  Avjgust  1849. 


COMMENTARIES 


THE  EPISTLE  OF  PAUL  THE  APOSTLE 


THE  ROMANS. 


J^£iiU-- 


THE  EPISTLE  DEDICATORY. 


JOHN  CALVIN 


SIMON   GRYNi:US/ 

A    MAN    -WORTHY    OF    ALL    HONOUR. 

I  REMEMBER  that  when  three  years  ago  we  had  a  friendly 
converse  as  to  the  best  mode  of  expounding  Scripture,  the 
plan  which  especially  pleased  you,  seemed  also  to  me  the 
most  entitled  to  approbation :  we  both  thought  that  the 
chief  excellency  of  an  expounder  consists  in  lucid  brevity. 
And,  indeed,  since  it  is  almost  his  only  work  to  lay  open 
the  mind  of  the  writer  whom  he  undertakes  to  explain,  the 
degree  in  which  he  leads  away  his  readers  from  it,  in  that 
degree  he  goes  astray  from  his  purpose,  and  in  a  manner 
wanders  from  his  own  boundaries.  Hence  we  expressed  a 
hope,  that  from  the  number  of  those  who  strive  at  this  day 
to  advance  the  interest  of  theology  by  this  kind  of  labour, 
some  one  would  be  found,  who  would  study  plainness,  and 
endeavour  to  avoid  the  evil  of  tiring  his  readers  with  pro- 
lixity.   I  know  at  the  same  time  that  this  view  is  not  taken 

'  The  account  given  of  Orynceus  by  Watkins  in  his  Biographical  Dic- 
tionary, taken  from  Moreri,  is  the  following : — "  A  learned  German,  born 
at  Veringen,  in  Hohenzollern,  in  1493.  He  studied  at  Vienna,  after  which 
he  became  Rector  of  the  school  at  Baden,  but  was  thrown  into  prison  for 
espousing  the  Lutheran  doctrines.  However,  he  recovered  his  liberty,  and 
went  to  Heidelberg,  afterwards  to  Basil,  and,  in  1531,  he  visited  England. 
In  1536  he  returned  to  Basil,  and  died  there  in  1540."  It  is  somewhat 
singidar,  that  in  the  same  year,  1540,  another  learned  man  of  the  same 
name,  John  James  Orynceus,  was  born  at  Berne,  and  was  educated  at 
Basil,  and  became  distinguished  for  his  learning. — Ed. 


XXIV  CALVIN  S  EPISTLE  TO  GRYN^EUS. 

by  all,  and  that  those  who  judge  otherwise  have  their  rea- 
sons ;  but  still  I  cannot  be  drawn  away  from  the  love  of 
what  is  compendious.  But  as  there  is  such  a  variety,  found 
in  the  minds  of  men,  that  different  things  please  different 
persons,  let  every  one  in  this  case  follow  his  own  judgment, 
provided  that  no  one  attempts  to  force  others  to  adopt  his 
own  rules.  Thus  it  will  be,  that  we  who  approve  of  brevity, 
will  not  reject  nor  despise  the  labours  of  those  who  are  more 
copious  and  diffused  in  their  explanations  of  Scripture,  and 
that  they  also  in  their  turn  will  bear  with  us,  though  they 
may  think  us  too  compressed  and  concise. 

I  indeed  could  not  have  restrained  myself  from  attempt- 
ing something  to  benefit  the  Church  of  God  in  this  way.  I 
am,  however,  by  no  means  confident  that  I  have  attained 
what  at  that  time  seemed  best  to  us  ;  nor  did  I  hope  to  at- 
tain it  when  I  began  ;  but  I  have  endeavoured  so  to  regulate 
my  style,  that  I  might  appear  to  aim  at  that  model.  How 
far  I  have  succeeded,  as  it  is  not  my  part  to  determine,  I 
leave  to  be  decided  by  you  and  by  sucli  as  you  ai'e. 

That  I  have  dared  to  make  the  trial,  especially  on  this 
Epistle  of  Paul,  I  indeed  see,  will  subject  me  to  the  condem- 
nation of  many :  for  since  men  of  so  much  learning  have 
already  laboured  in  the  explanation  of  it,  it  seems  not  pro- 
bable that  there  is  any  room  for  others  to  produce  any  thing 
better.  And  I  confess,  that  though  I  promised  to  myself 
some  fruit  from  my  labour,  I  was  at  first  deterred  by  this 
thought ;  for  I  feared,  lest  I  should  incur  the  imputation  of 
presumption  by  applying  my  hand  to  a  work  which  had 
been  executed  by  so  many  illustrious  workmen.  There  are 
extant  on  this  Epistle  many  Commentaries  by  the  ancients, 
and  many  by  modern  writers :  and  truly  they  could  have 
never  employed  their  labours  in  a  better  way  ;  for  when  any 
I  one  understands  this  Epistle,  he  has  a  passage  opened  to  him 
'  to  the  understanding  of  the  whole  Scripture. 

Of  the  ancients  who  have,  by  their  piety,  learning,  holi- 
ness, and  also  by  their  age,  gained  so  much  authority,  that 
we  ought  to  despise  nothing  of  what  they  have  adduced,  I 
will  say  nothing  ;  and  with  regard  to  those  who  live  at  this 
day,  it  is  of  no  benefit  to  mention  them  all  by  name  :    Of 


CALVIN  S  EPISTLE  TO  GRYNyEUS.  XXV 

those  who  have  spent  most  labour  in  tliis  work,  I  will  ex- 
press my  opinion. 

Pliilipp  Melancthon,  who,  by  his  singular  learning  and  in- 
dustry, and  by  that  readiness  in  all  kinds  of  knowledge,  in 
which  he  excels,  has  introduced  more  light  than  those  who 
had  preceded  him.  But  as  it  seems  to  have  been  his  object 
to  examine  only  those  things  which  are  mainly  worthy  of 
attention,  he  dwelt  at  large  on  these,  and  designedly  passed 
by  many  things  which  common  minds  find  to  be  difficult. 
Then  follows  Bullinger,  who  has  justly  attained  no  small 
praise ;  for  with  learning  he  has  connected  plainness,  for 
which  he  has  been  highly  commended.  In  the  last  place 
comes  Bucer,  who,  by  publishing  his  works,  has  given  as  it 
were  the  finishing  stroke.  For  in  addition  to  his  recondite 
learning  and  enlarged  knowledge  of  things,  and  to  the 
clearness  of  his  mind,  and  much  reading  and  many  other 
excellencies,  in  which  he  is  hardly  surpassed  by  any  at  this 
day,  equalled  by  few  and  excelled  by  still  fewer — he  pos- 
sesses, as  you  know,''  this  praise  as  his  own — that  no  one  in 
our  age  has  been  with  so  much  labour  engaged  in  the  work 
of  expounding  Scripture.^ 

As  then  it  would  have  been,  I  know,  a  proof  of  the  most 
presumptuous  rivalry,  to  wish  to  contend  with  such  men, 
such  a  thing  never  entered  my  mind ;  nor  have  I  a  desire 
to  take  from  them  the  least  portion  of  their  praise.  Let 
that  favour  and  authority,  which  according  to  the  confession 
of  all  good  men  they  have  deserved,  be  continued  to  them. 
This,  however,  I  trust,  will  be  allowed — that  nothing  has 
been  done  by  men  so  absolutely  perfect,  that  there  is  no 
room  left  for  the  industry  of  those  who  succeed  them,  either 
to  polish,  or  to  adorn,  or  to  illustrate.  Of  myself  I  venture 
not  to  say  any  thing,  except  that  I  thought  that  my  labour 

1  There  were  at  least  two  other  Reformers  who  had  written  on  the 
Epistle  to  the  Romans :  but  whether  they  were  published  at  this  time  the 
writer  is  not  able  to  say.  There  is  by  Liithcr  an  Introduction  to  it,  which 
has  been  much  praised,  and  has  attained  the  name  of  the  golden  preface. 
Peter  Martyr  wrote  a  large  comment  on  this  Epistle,  which  was  translated 
into  English  early  in  Queen  Elizabeth's  reign,  in  the  year  1568.  It  is 
rather  remarkable  that  there  was  no  comnieiiter  among  our  English  Re- 
formers, while  on  the  Continent  there  were  a  great  many  commentators. 
—Ed. 


XXVI  CALVIN  S  EPISTLE  TO  GRYNiEITS. 

would  not  be  useless,  and  that  I  have  undertaken  it  for 
no  other  reason  than  to  promote  the  j)ublic  good  of  tlie 
Church. 

I  farther  hoped,  that  by  adopting  a  different  plan,  I 
should  not  expose  myself  to  the  invidious  charge  of  rivalry, 
of  which  I  was  afraid  in  the  first  instance.  Philipp  attained 
his  object  by  illustrating  the  principal  points :  being  occu- 
pied with  these  primary  things,  he  passed  by  many  things 
which  deserve  attention  ;  and  it  was  not  his  purpose  to  pre- 
vent others  to  examine  them.  Bucer  is  too  diffuse  for  men 
in  business  to  read,  and  too  profound  to  be  understood  by 
such  as  are  simple  and  not  cajDable  of  much  application : 
for  whatever  be  the  subject  which  he  handles,  so  many 
things  are  suggested  to  him  through  the  incredible  fecundity 
of  his  mind,  in  which  he  excels,  that  he  knows  not  when  to 
stop.  Since  then  the  first  has  not  explained  every  passage, 
and  the  other  has  handled  every  point  more  at  large  than  it 
can  be  read  in  a  short  time,  my  design  has  not  even  the 
appearance  of  being  an  act  of  rivalship.  I,  however,  hesitat- 
ed for  some  time,  whether  it  would  be  better  to  gather  some 
gleanings  after  these  and  others,  by  which  I  might  assist 
humbler  minds — or  to  compose  a  regular  comment,  in  which 
I  should  necessarily  have  to  repeat  many  things  which  have 
been  previously  said  by  them  all,  or  at  least  by  some  of 
them.  But  as  they  often  vary  from  one  another,  and  thus 
present  a  difficulty  to  simple  readers,  who  hesitate  as  to 
what  opinion  they  ought  to  receive,  I  thought  that  it  would 
be  no  vain  labour,  if  by  pointing  out  the  best  explanation,  I 
relieved  them  from  the  trouble  of  forming  a  judgment,  who 
are  not  able  to  form  a  judgment  for  themselves ;  and  espe- 
cially as  I  determined  to  treat  things  so  briefly,  that  with- 
out much  loss  of  time,  readers  may  peruse  in  my  work  what 
y'  '  is  contained  in  other  writings.  In  short,  I  have  endeavoured 
that  no  one  may  justly  complain,  that  there  are  here  many 
things  which  are  supei'fluous. 

Of  the  usefulness  of  this  work  I  will  say  nothing ;  men, 
not  malignant,  will,  however,  it  may  be,  have  reasons  to 
confess,  that  they  have  derived  fi'om  it  more  benefit  than  I 
can  with  any  modesty  dare  to  promise.     Now,  that  I  some- 


CALVIN  S  EPISTLE  TO  GRYNJ^US.  XXVU 

times  dissent  from  others,  or  somewhat  differ  from  tliem,  it 
is  but  right  that  I  should  be  excused.     Such  veneration  we 
ought  indeed  to  entertain  for  the  Word  of  God,   that  we 
ought  not  to  pervert  it  in  the  least  degree  by  varying  ex- 
positions ;  for  its  majesty  is  diminished,  I  know  not  how 
much,  especially  when  not  expounded  with  great  discretion 
and  with  great  sobriety.    And  if  it  be  deemed  a  great  wick- 
edness to  contaminate  any  thing-  that  is  dedicated  to  God, 
he   surely  cannot  be  endured,  who,   with  impure,  or  even     ? 
with  unprepared  hands,  will  handle  that  very  thing,  which  V 
of  all  things  is  the  most   sacred  on  earth.      It  is  there- 
fore   an   audacity,  closely  allied  to   a  sacrilege,  rashly  to     / 
turn  Scripture  in  any  way  we  please,  and  to  indulge  our 
fancies  as  in  sport  ;  which  has  been  done  by  many  in  former 
times. 

But  we  ever  find,  that  even  those  who  have  not  been 
deficient  in  their  zeal  for  piety,  nor  in  reverence  and  sobriety 
in  handling  the  mysteries  of  God,  have  by  no  means  agreed 
among  themselves  on  every  point  ;  for  God  hath  never 
favoured  his  servants  with  so  great  a  benefit,  that  they  were 
all  endued  with  a  full  and  perfect  knowledge  in  every  thing  ;  > 
and,  no  doubt,  for  this  end — that  he  might  first  keep  them 
humble  ;  and  secondly,  render  them  disposed  to  cultivate 
brotherly  intercourse.  Since  then  what  would  otherwise  be 
very  desirable  cannot  be  expected  in  this  life,  that  is,  uni- 
versal consent  among  us  in  the  interpretation  of  all  parts  of 
Scripture,  we  must  endeavour,  that,  when  we  depart  from 
the  sentiments  of  our  predecessors,  we  may  not  be  stimu- 
lated by  any  humour  for  novelty,  nor  impelled  by  any  lust 
for  defaming  others,  nor  instigated  by  hatred,  nor  tickled 
by  any  ambition,  but  constrained  by  necessity  alone,  and 
by  the  motive  of  seeking  to  do  good :  and  then,  when 
this  is  done  in  interpreting  Scripture,  less  liberty  will  be 
taken  in  the  principles  of  religion,  in  which  God  would 
have  the  minds  of  his  people  to  be  especially  unanimous. 
Readers  will  easily  perceive  that  I  had  both  these  things  in 
view. 

But  as  it  becomes  not  me  to  decide  or  to  pronounce  any 
thing  respecting  myself,  I  willingly  allow  you  this  ofiice  ;  to 


xxviii  Calvin's  epistle  to  GRYNiEus. 

whose  judgment,  since  almost  all  in  most  things  defer,  I 
ought  in  everything  to  defer,  inasmuch  as  you  are  inti- 
mately known  to  me  by  familiar  intercourse  ;  which  is  wont 
somewhat  to  diminish  the  esteem  had  for  others,  but  does 
not  a  little  increase  yours,  as  is  well  known  among  all  the 
learned.     Farewell. 

Strasburgh,  I8th  October  1539. 


EPISTLE  TO  THE  ROMANS. 
THE  ARGUMENT. 


With  regard  to  the  excellency  of  this  Epistle,  I  know  not 
whether  it  Avould  be  well  for  me  to  dwell  long  on  the  sub- 
ject ;  for  I  fear,  lest  through  my  recommendations  falling- 
far  short  of  what  they  ought  to  be,  I  should  do  nothing  but 
obscure  its  merits :  besides,  the  Epistle  itself,  at  its  veiy 
beginning,  explains  itself  in  a  much  better  way  than  can  be 
done  by  any  words  which  I  can  use.  It  will  then  be  better 
for  me  to  pass  on  to  the  Argument,  or  the  contents  of  the 
Ejjistle  ;  and  it  will  hence  appear  beyond  all  controversy, 
that  besides  other  excellencies,  and  those  remarkable,  this 
can  with  truth  be  said  of  it,  and  it  is  what  can  never  be  suf- 
ficiently appreciated — that  when  any  one  gains  a  knowledge 
of  this  Epistle,  he  has  an  entrance  opened  to  him  to  all  the 
most  hidden  treasures  of  Scripture. 

The  whole  Epistle  is  so  methodical,  that  even  its  very  be- 
ginning is  framed  according  to  the  rules  of  art.  As  con- 
trivance appears  in  many  parts,  which  shall  be  noticed  as 
we  proceed,  so  also  especially  in  the  way  in  which  the  main 
argument  is  deduced :  for  having  begun  with  the  proof  of 
his  Apostleship,  he  then  comes  to  the  Gospel  with  the  view 
of  recommending  it ;  and  as  this  necessarily  draws  with  it 
the  subject  of  faith,  he  glides  into  that,  being  led  by  the 
chain  of  words  as  by  the  hand :  and  thus  he  enters  on  the 
main  subject  of  the  whole  Epistle — justification  by  faith  ;  in 
treating  which  he  is  engaged  to  the  end  of  the  fifth  chapter. 

The  subject  then  of  these  chapters  may  he  stated  thus, — 
that  mans  only  righteousness  is  through  the  mercy  of  God  in 


XXX  THE  ARGUMENT. 

Christ,  which  being  offered  hy  the  Gospel  is  apprehended  by 
faith. 

But  as  men  are  asleep  in  their  sins,  and  flatter  and  delude 
themselves  with  a  false  notion  about  righteousness,  so  that 
they  think  not  tliat  they  need  the  righteousness  of  faith, 
except  they  be  cast  down  from  all  self-confidence, — and 
further,  as  they  are  inebriated  with  the  sweetness  of  lusts, 
and  sunk  in  deep  self-security,  so  that  they  are  not  easily 
roused  to  seek  righteousness,  except  they  are  struck  down 
by  the  terror  of  divine  judgment, — the  Apostle  proceeds  to 
do  two  things — to  convince  men  of  iniquity,  and  to  shake  off 
the  torpor  of  those  whom  he  proves  guilty. 

He  first  condemns  all  mankind  from  the  beginning  of  the 
world  for  ingratitude,  because  they  recognised  not  the  work- 
man in  his  extraordinary  work :  nay,  when  they  were  con- 
strained to  acknowledge  him,  they  did  not  duly  honour  his 
majesty,  but  in  their  vanity  profaned  and  dishonoured  it. 
Thus  all  became  guilty  of  impiety,  a  wickedness  more  de- 
testable than  any  thing  else.  And  that  he  might  more 
clearly  show  that  all  had  departed  from  the  Lord,  he  recounts 
the  filthy  and  horrible  crimes  of  which  men  everywhere  be- 
came guilty :  and  this  is  a  manifest  proof,  that  they  had 
degenerated  from  God,  since  these  sins  are  evidences  of 
divine  wrath,  which  appear  not  except  in  the  ungodly.  And 
as  the  Jews  and  some  of  the  Gentiles,  while  they  covered  their 
inward  depravity  by  the  veil  of  outward  holiness,  seemed 
to  be  in  no  way  chargeable  with  such  crimes,  and  hence 
thought  themselves  exempt  from  the  common  sentence  of 
condemnation,  the  Apostle  directs  his  discourse  against  this 
fictitious  holiness  ;  and  as  this  mask  before  men  cannot  be 
taken  away  from  saintlings,  {sanctulis — petty  saints,)  he 
summons  them  to  the  tribunal  of  God,  whose  eyes  no  latent 
evils  can  escape.  Having  afterwards  divided  his  subject,  he 
places  apart  both  the  Jews  and  the  Gentiles  before  the  tri- 
bunal of  God.  He  cuts  off  from  the  Gentiles  the  excuse 
which  they  pleaded  from  ignorance,  because  conscience  was 
to  them  a  law,  and  by  this  they  were  abundantly  convicted 
as  guilty.  He  chiefly  urges  on  the  Jews  that  from  which 
they  took  their  defence,  even  the  written  law ;  and  as  they 


THE  ARGUMENT.  XXXI 

were  proved  to  have  transgressed  it,  they  could  not  free 
themselves  from  the  charge  of  iniquity,  and  a  sentence 
against  them  had  already  been  pronounced  by  the  mouth  of 
God  himself  He  at  the  same  time  obviates  any  objection 
which  might  have  been  made  by  them — that  the  covenant 
of  God,  which  was  the  symbol  of  holiness,  would  have  been 
violated,  if  they  were  not  to  be  distinguished  from  others. 
Here  he  first  shows,  that  they  excelled  not  others  by  the 
right  of  the  covenant,  for  they  had  by  their  unfaithfulness 
departed  from  it :  and  then,  that  he  might  not  derogate  from 
the  perpetuity  of  the  divine  promise,  he  concedes  to  them 
some  privilege  as  arising  from  the  covenant ;  but  it  pro- 
ceeded from  the  mercy  of  God,  and  not  from  their  merits. 
So  that  with  regard  to  their  own  qualifications  they  were  on 
a  level  with  the  Gentiles.  He  then  proves  by  the  authority 
of  Scripture,  that  both  Jews  and  Gentiles  were  all  sinners  ; 
and  he  also  slightly  refers  to  the  use  of  the  law. 

Having  wholly  deprived  all  mankind  of  their  confidence 
in  their  own  virtue  and  of  their  boast  of  righteousness,  and 
laid  them  prostrate  by  the  severity  of  God's  judgment,  he 
returns  to  what  he  had  before  laid  down  as  his  subject — that 
we  are  justified  by  faith  ;  and  he  explains  what  faith  is,  and 
how  the  righteousness  of  Christ  is  by  it  attained  by  us.  To 
these  things  he  adds  at  the  end  of  the  third  chapter  a  re- 
markable conclusion,  with  the  view  of  beating  down  the 
fierceness  of  human  pride,  that  it  might  not  dare  to  raise  up 
itself  against  the  grace  of  God :  and  lest  the  Jews  should 
confine  so  great  a  favour  of  God  to  their  own  nation,  he  also 
by  the  way  claims  it  in  behalf  of  the  Gentiles. 

In  i'he  fourth  chapter  he  reasons  from  example  ;  which  he 
adduces  as  being  evident,  and  hence  not  liable  to  be  cavilled 
at  ;  and  it  is  that  of  Abraham,  who,  being  the  father  of  the 
faithful,  ought  to  be  deemed  a  pattern  and  a  kind  of  univer- 
sal example.  Having  then  proved  that  he  was  justified  by 
faith,  the  Apostle  teaches  us  that  we  ought  to  maintain  no 
other  way  of  justification.  And  here  he  shows,  that  it  fol- 
lows from  the  rule  of  contraries,  that  the  righteousness  of 
Avorks  ceases  to  exist,  since  the  righteousness  of  faith  is  in- 
troduced.   And  he  confirms  this  by  the  declaration  of  David, 


XXXU  THE  ARGUMENT. 

who,  by  making  the  blessedness  of  man  to  depend  on  the 
mercy  of  Grod,  takes  it  away  from  works,  as  they  are  in- 
capable of  making  a  man  blessed.  He  then  treats  more  fully 
what  he  had  before  shortly  referred  to — that  the  Jews  had 
no  reason  to  raise  themselves  above  the  Gentiles,  as  this 
felicity  is  equally  common  to  them  both,  since  Scrij)ture  de- 
clares that  Abraham  obtained  this  righteousness  in  an  un- 
circumcised  state :  and  here  he  takes  the  opportunity  of 
adding  some  remarks  on  the  use  of  circumcision.  He  after- 
wards subjoins,  that  the  promise  of  salvation  depends  on 
God's  goodness  alone  :  for  were  it  to  depend  on  the  law,  it 
could  not  bring  peace  to  consciences,  which  it  ought  to  con- 
firm, nor  could  it  attain  its  own  fulfilment.  Hence,  that  it 
may  be  sure  and  certain,  we  must,  in  embracing  it,  regard 
the  truth  of  God  alone,  and  not  ourselves,  and  follow  the 
example  of  Abraham,  who,  turning  away  from  himself,  had 
regard  only  to  the  power  of  God.  At  the  end  of  the  chap- 
ter, in  order  to  make  a  more  general  application  of  the  ad- 
duced example,  he  introduces  several  comparisons. 

In  the  fifth  chapter,  after  having  touched  on  the  fruit  and 
efifects  of  the  righteousness  of  faith,  he  is  almost  wholly 
taken  up  with  illustrations,  in  order  to  make  the  point 
clearer.  For,  deducing  an  argument  from  one  greater,  he 
shows  how  much  we,  who  have  been  redeemed  and  recon- 
ciled to  God,  ought  to  expect  from  his  love ;  which  was  so 
abundantly  poured  forth  towards  us,  when  we  were  sinners 
and  lost,  that  he  gave  for  us  his  only -begotten  and  beloved 
Son.  He  afterwards  makes  comparisons  between  sin  and 
free  righteousness,  between  Christ  and  Adam,  between  death 
and  life,  between  the  law  and  grace :  it  hence  apj)ears  that 
our  evils,  however  vast  they  are,  are  swallowed  up  by  the 
infinite  mercy  of  God. 

He  proceeds  in  the  sixth  chapter  to  mention  the  sanctifi- 
cation  which  we  obtain  in  Christ.  It  is  indeed  natural  to 
our  flesh,  as  soon  as  it  has  had  some  slight  knowledge  of 
grace,  to  indulge  quietly  in  its  own  vices  and  lusts,  as 
though  it  had  beoome  free  from  all  danger :  but  Paul,  on  , 
the  contrary,  contends  here,  that  we  cannot  partake  of  the 
righteousness  of  Christ,  except  we  also  lay  hold  on  sanctifi- 


THE  ARGUMENT.  XXXlll 

cation.  He  reasons  from  baptism,  by  which  we  are  initiated 
into  a  participation  of  Clirist,  (per  quern  in  Christi  partici- 
pationem  initiamur;)  and  in  it  we  are  buried  together  with 
Christ,  so  that  being  dead  in  ourselves,  we  may  through  his 
life  be  raised  to  a  newness  of  life.  It  then  follows,  that 
without  regeneration  no  one  can  put  on  his  righteousness. 
He  lience  deduces  exhortations  as  to  purity  and  holiness  of 
life,  which  must  necessarily  appear  in  those  who  have  been 
removed  from  the  kingdom  of  sin  to  the  kingdom  of  right- 
eousness, the  sinful  indulgence  of  the  flesh,  which  seeks  in 
Christ  a  greater  liberty  in  sinning,  being  cast  aside.  He 
makes  also  a  brief  mention  of  the  law  as  being  abrogated ; 
and  in  the  abrogation  of  this  the  New  Testament  shines 
forth  eminently ;  for  together  with  the  remission  of  sins,  it 
contains  the  promise  of  the  Holy  Spirit. 

In  the  seventh  chapter  he  enters  on  a  full  discussion  on 
the  use  of  the  law,  which  he  had  pointed  out  before  as  it 
were  by  the  finger,  while  he  had  another  subject  in  hand  : 
he  assigns  a  reason  why  we  are  loosed  from  the  law,  and 
that  is,  because  it  serves  only  for  condemnation.  Lest,  how- 
ever, he  should  expose  the  law  to  reproach,  he  clears  it  in 
the  strongest  terms  from  any  imputation  of  this  kind  ;  for 
he  shows  that  through  our  fault  it  is  that  the  law,  which  was 
given  for  life,  turns  to  be  an  occasion  of  death.  He  also 
explains  how  sin  is  by  it  increased.  He  then  proceeds  to 
describe  the  contest  between  the  Spirit  and  the  flesh,  which 
the  children  of  God  find  in  themselves,  as  long  as  they  are 
surrounded  by  the  prison  of  a  mortal  body ;  for  they  carry 
with  them  the  relics  of  lust,  by  which  they  are  continually 
prevented  from  yielding  full  obedience  to  the  law. 

The  eighth  chapter  contains  abundance  of  consolations,  in 
order  that  the  consciences  of  the  faithful,  having  heard  of 
the  disobedience  Avhich  he  had  before  proved,  or  rather  im- 
perfect obedience,  might  not  be  terrified  and  dejected.  But 
that  the  ungodly  might  not  hence  flatter  themselves,  he  first 
testifies  that  this  privilege  belongs  to  none  but  to  the  re- 
generated, in  whom  the  Spirit  of  God  lives  and  prevails.  He 
unfolds  then  tw^o  things — that  all  who  are  planted  by  the 
Spirit  in  the  Lord  Jesus  Christ,  are  beyond  the  danger  or 

c 


XXXIV  THE  ARGUMENT, 

the  chance  of  condemnation,  however  burdened  they  may 
yet  be  with  sins  ;  and,  also,  that  all  who  remain  in  the  flesh, 
being  without  the  sanctification  of  the  Spirit,  are  by  no 
means  partakers  of  this  great  benefit.  He  afterwards  ex- 
plains how  great  is  the  certainty  of  our  confidence,  since  the 
Spirit  of  God  by  his  own  testimony  drives  away  all  doubts 
and  fears.  He  further  shows,  for  the  purpose  of  anticipat- 
ing objections,  that  the  certainty  of  eternal  life  cannot  be 
intercepted  or  disturbed  by  present  evils,  to  which  we  are 
subject  in  this  life ;  but  that,  on  the  contrary,  our  salvation 
is  promoted  by  such  trials,  and  that  the  value  of  it,  when 
compared  with  our  present  miseries,  renders  them  as  nothing. 
He  confirms  this  by  the  example  of  Christ,  who,  being  the 
first-begotten  and  holding  the  highest  station  in  the  family 
of  God,  is  the  pattern  to  which  we  must  all  be  conformed. 
And,  in  the  last  place,  as  though  all  things  were  made 
secure,  he  concludes  in  a  most  exulting  strain,  and  boldly 
triumphs  over  all  the  power  and  artifices  of  Satan. 

But  as  most  were  much  concerned  on  seeing  the  Jews,  the 
first  guardians  and  heirs  of  the  covenant,  rejecting  Christ, 
for  they  hence  concluded,  that  either  the  covenant  was 
transferred  from  the  posterity  of  Abraham,  who  disregarded 
the  fulfilling  of  the  covenant,  or  that  he,  who  made  no  bet- 
ter provision  for  the  people  of  Israel,  was  not  the  promised 
Redeemer — he  meets  this  objection  at  the  beginning  of  the 
ninth  chapter.  Having  then  spoken  of  his  love  towards  his 
own  nation,  that  he  might  not  appear  to  speak  from  hatred, 
and  having  also  duly  mentioned  those  privileges  by  which 
they  excelled  others,  he  gently  glides  to  the  point  he  had  in 
view,  that  is,  to  remove  the  oifence,  which  arose  from  their 
own  blindness.  And  he  divides  the  children  of  Abraham 
into  two  classes,  that  he  might  show  that  not  all  who  de- 
scended from  him  according  to  the  flesh,  are  to  be  counted 
for  seed  and  become  partakers  of  the  grace  of  the  covenant ; 
but  that,  on  the  contrary,  aliens  become  his  children,  when 
they  possess  his  faith.  He  brings  forward  Jacob  and  Esau 
as  examples.  He  then  refers  us  back  here  to  the  election  of 
God,  on  which  the  whole  matter  necessarily  depends.  Be- 
sides, as  election  rests  on  the  mercy  of  God  alone,  it  is  in 


THE  ARGUMENT,  XXXV 

vain  to  seek  the  cause  of  it  in  the  worthiness  of  man.  There 
is,  on  the  other  hand,  rejection  (rejectio),  the  justice  of  which 
is  indubitable,  and  yet  there  is  no  higher  cause  for  it  than 
the  will  of  God.  Near  the  end  of  the  chapter,  he  sets  forth 
the  calling  of  the  Gentiles  and  the  rejection  of  the  Jews  as 
proved  by  the  predictions  of  the  Prophets. 

Having  again  begun,  in  the  tenth  chapter,  by  testifying 
his  love  towards  the  Jews,  he  declares  that  a  vain  confidence 
in  their  own  works  was  the  cause  of  their  ruin  ;  and  lest 
they  should  pretend  the  law,  he  obviates  their  objection, 
and  says,  that  we  are  even  by  the  law  itself  led  as  it  were 
by  the  hand  to  the  righteousness  of  faith.  He  adds  that 
this  righteousness  is  through  God's  bountiful  goodness  offer- 
ed indiscriminately  to  all  nations,  but  that  it  is  only  appre- 
hended by  those,  whom  the  Lord  through  sj^ecial  favour 
illuminates.  And  he  states,  that  more  from  the  Gentiles 
than  from  the  Jews  would  obtain  this  benefit,  as  predicted 
both  by  Moses  and  by  Isaiah ;  the  one  having  plainly  pro- 
phesied of  the  calling  of  the  Gentiles,  and  the  other  of  the 
hardening  of  the  Jews. 

The  question  still  remained,  "  Is  there  not  a  difference 
between  the  seed  of  Abraham  and  other  nations  according 
to  the  covenant  of  God  ?"  Proceeding  to  answer  this  ques- 
tion, he  first  reminds  us,  that  the  work  of  God  is  not  to  be 
limited  to  what  is  seen  by  our  eyes,  since  the  elect  often 
escape  our  observation ;  for  Elias  was  formerly  mistaken, 
when  he  thought  that  religion  had  become  wholly  extinct 
among  the  Israelites,  when  there  were  still  remaining  seven 
thousand ;  and,  further,  that  we  must  not  be  perplexed  by 
the  number  of  unbelievers,  who,  as  we  see,  hate  the  gospel. 
He  at  length  alleges,  that  the  covenant  of  God  continues 
even  to  the  posterity  of  Abraham  according  to  the  flesh,  but 
to  those  only  whom  the  Lord  by  a  free  election  hath  pre- 
destinated. He  then  turns  to  the  Gentiles,  and  speaks  to 
them,  lest  they  should  become  insolent  on  account  of  their 
adoption,  and  exult  over  the  Jews  as  having  been  rejected, 
since  they  excel  them  in  nothing,  except  in  the  free  favour 
of  the  Lord,  which  ought  to  make  them  the  more  humble ; 
and  that  this  has  not  wholly  departed  from  the  seed  of 


XXXVl  THE  ARGUMENT. 

Abraham,  for  the  Jews  were  at  length  to  he  provoked  to 
emulation  hy  the  faith  of  the  Gentiles,  so  that  Grod  would 
gather  all  Israel  to  himself. 

The  three  chapters  which  follow  are  admonitory,  but  they 
are  various  in  their  contents.  The  twelfth  chapter  contains 
general  precepts  on  Christian  life.  The  thirteenth,  for  the 
most  part,  speaks  of  the  authority  of  magistrates.  We  may 
hence  undoubtedly  gather  that  there  were  then  some  unruly 
persons,  who  thought  Christian  liberty  could  not  exist  without 
overturning  the  civil  power.  But  that  Paul  might  not  ap- 
pear to  impose  on  the  Church  any  duties  but  those  of  love, 
he  declares  that  this  obedience  is  included  in  what  love  re- 
quires. He  afterwards  adds  those  precepts,  which  he  had 
before  mentioned,  for  the  guidance  of  our  conduct.  In  the 
next  chapter  he  gives  an  exhortation,  especially  necessary  in 
that  age :  for  as  there  were  tliose  who  through  obstinate 
superstition  insisted  on  the  observance  of  Mosaic  rites,  and 
could  not  endure  the  neglect  of  them  without  being  most 
grievously  offended  ;  so  there  were  others,  who,  being  con- 
vinced of  their  abrogation,  and  anxious  to  pull  down  super- 
stition, designedly  showed  their  contempt  of  such  things. 
Botli  parties  offended  through  being  too  intemperate ;  for 
the  superstitious  condemned  the  others  as  being  despisers  of 
God's  law ;  and  the  latter  in  their  turn  unreasonably  ridi- 
culed the  simplicity  of  the  former.  Therefore  the  Apostle 
recommends  to  both  a  befitting  moderation,  deporting  the 
one  from  superciliousness  and  insult,  and  the  other  from  ex- 
cessive moroseness :  and  he  also  prescribes  the  best  way  of 
exercising  Christian  liberty,  by  keej)ing  within  the  boun- 
daries of  love  and  edification  ;  and  he  faithfully  provides  for 
the  weak,  while  he  forbids  them  to  do  any  thing  in  opposi- 
tion to  conscience. 

The  fifteenth  chapter  begins  with  a  repetition  of  the 
general  argument,  as  a  conclusion  of  the  whole  subject — 
that  the  strong  should  use  their  strength  in  endeavours  to 
confirm  the  weak.  And  as  there  was  a  perpetual  discord, 
with  regard  to  the  Mosaic  ceremonies,  between  the  Jews 
and  the  Gentiles,  he  allays  all  emulation  between  them  by 
removing  the  cause  of  contention ;  for  he  shows,  that  the 


THE  ARGUMENT.  XXXVU 

salvation  of  Loth  rested  on  the  mercy  of  God  alone ;  on 
which  relying,  they  ought  to  lay  aside  all  high  thoughts  of 
themselves,  and  being  thereby  connected  together  in  the 
hope  of  the  same  inheritance,  they  ought  mutually  to  em- 
brace one  another.  And  being  anxious,  in  the  last  place, 
to  turn  aside  for  the  purpose  of  commending  his  own  apos- 
tleship,  which  secured  no  small  authority  to  his  doctrine,  he 
takes  occasion  to  defend  himself,  and  to  deprecate  presump- 
tion in  having  assumed  with  so  much  confidence  the  office 
of  teacher  among  them.  He  further  gives  them  some  hope 
of  his  coming  to  them,  which  he  had  mentioned  at  the  be- 
ginning, but  had  hitherto  in  vain  looked  for  and  tried  to 
effect ;  and  he  states  the  reason  which  at  that  time  hin- 
dered him,  and  that  was,  because  the  churches  of  Macedonia 
and  Achaia  had  committed  to  him  the  care  of  conveying  to 
Jerusalem  those  alms  which  they  had  given  to  relieve  the 
wants  of  the  faithful  in  that  city. 

The  last  chapter  is  almost  entirely  taken  up  with  saluta- 
tions, though  scattered  with  some  precepts  worthy  of  all 
attention  ;  and  concludes  with  a  remarkable  prayer. 


COMMENTARIES 


EPISTLE  OF  ST.  PAUL  TO  THE  ROMANS. 


CHAPTER  I. 


1.  Paul,  a  servant  of  Jesus  Christ, 
called  to  be  an  apostle,  separated 
unto  the  gospel  of  God, 

2.  (Which  he  had  promised  afore 
by  his  prophets  in  the  holy  scrip- 
tures,) 

3.  Concerning  his  Son  Jesus  Christ 
our  Lord,  which  was  made  of  the 
seed  of  David  according  to  the  flesh, 

4.  And  declared  to  be  the  Son  of 
God  with  power,  according  to  the 
spirit  of  holiness,  by  the  resurrection 
from  the  dead : 

5.  By  whom  we  have  received 
grace  and  apostleship,  for  obedience 
to  the  faith  among  all  nations  for 
his  name ; 

6.  Among  whom  are  ye  also  the 
called  of  Jesus  Christ : 

7.  To  all  that  be  in  Rome,  be- 
loved of  God,  called  to  be  saints: 
Grace  to  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus 
Christ. 


1.  Paulus,  servus  lesu  Christi, 
vocatus  Apostolus,  selectus  in  Evan- 
gelium  Dei, 

2.  Quod  ante  promiserat  per  Pro- 
phetas  suos  in  Scripturis  Sanctis, 

3.  De  Filio  suo,  qui  factus  est  e 
seniine  David  secundum  carnem, 

4.  Declaratus  Filius  ]3ei  in  po- 
tentia,  per  Spiritum  sanctificationis, 
ex  resurrectione  mortuorum,  lesu 
Christo  Domino  nostro : 

5.  Per  quem  accepimus  gratiam 
et  Apostolatum,  in  obedientiam 
fidei  inter  omnes  gentes,  pro  nomine 
ipsius ; 

6.  Inter  quas  estis  etiam  vos, 
vocati  lesu  Christi : 

7.  Omnibus  qui  Romse  estis, 
dilectis  Deo,  vocatis  Sanctis  :  gratia 
vobis,  et  pax  a  Deo  Patre  nostro,  et 
Domino  lesu  Christo. 


1.  Paul,  kc} — "With  regard  to  the  word  Paul,  as  it  is  a 
subject  of  no  sucli  moment  as  ought  to  detain  us,  and  as 
nothing  can  be  said  which  has  not  been  mentioned  by  other 


>  "  The  inscription  of  the  Pauline  Epistles,"  says  Turrettin,  "  is  accord- 
ing to  the  manner  of  the  ancients,  both  Greeks  and  Romans.  They  were 
wont  to  prefix  their  name  ;  and  to  those  to  whom  they  wrote  they  added 
their  good  wishes."    We  have  an  example  in  Acts  xxiii.  26. — Ed. 


40  COMMENTARIES  ON  THE  CHAP.  I.   1 . 

expounders,  I  should  say  nothing,  were  it  not  proper  to 
satisfy  some  at  small  expense  without  being  tedious  to 
others ;  for  the  subject  shall  be  despatched  in  a  very  few 
words. 

They  who  think  that  the  Apostle  attained  this  name  as 
a  trophy  for  having  brought  Sergius,  the  proconsul,  to  the 
faith  of  Christ,  are  confuted  by  the  testimony  of  Luke,  who 
shows  that  he  was  so  called  before  that  time.  (Acts  xiii.  7, 
9.)  Nor  does  it  seem  probable  to  me,  that  it  was  given  him 
when  he  was  converted  to  Christ ;  though  this  idea  so  pleased 
Augustine,  that  he  took  occasion  refinedly  to  philosophize 
on  the  subject  ;  for  he  says,  that  from  a  proud  Saul  he  was 
made  a  very  little  (parvidum})  disciple  of  Christ.  More  pro- 
bable is  the  opinion  of  Origen,  who  thought  that  he  had  two 
names ;  for  it  is  not  unlikely  to  be  true,  that  his  name, 
Saul,  derived  from  his  kindred,  w^as  given  him  by  his 
parents  to  indicate  his  religion  and  his  descent  ;  and  that 
his  other  name,  Paul,  was  added,  to  show  his  right  to  Roman 
citizenship  ;^  they  would  not  have  this  honour,  then  highly 
valued,  to  be  otherwise  than  made  evident ;  but  they  did 
not  so  much  value  it  as  to  withhold  a  j^roof  of  his  Israelitic 
descent.  But  he  has  commonly  taken  the  name  Paul  in 
his  Epistles,  and  it  may  be  for  the  following  reasons :  be- 
cause in  the  churches  to  which  he  wrote,  it  was  more  known 
and  more  common,  more  accej)table  in  the  Roman  empire, 
and  less  known  among  his  own  nation.  It  was  indeed  his 
duty  to  avoid  the  foolish  suspicion  and  hatred  under  which 
the  name  of  a  Jew  then  laboured  among  the  Romans  and  in 
their  provinces,  and  to  abstain  from  inflaming  the  rage  of 
his  own  countrymen,  and  to  take  care  of  himself 

A  servant  of  Jesus  Christ,  &c. — He  signalizes  himself  with 
these  distinctions  for  the  purpose  of  securing  more  authority 
to  his  doctrine;  and  this  he  seeks  to  secure  by  two  things — 

'  Thereby  expressing  the  meaning  of  Pauhis,  which  in  Latin  is  little. 
"  Paul,"  says  the  quaint  Elnathan  Parr,  "  signifies  little,  and  indeed 
not  unfitly,  for  he  is  reported  to  have  been  low  in  stature,  and  to  have 
had  a  very  small  voice,  which  is  thought  to  have  been  objected  to  him  in 
2  Cor.  X.  10."— Ed. 

*  Most  writers  agree  in  this  view,  regarding  Saul  as  his  Hebrew  name, 
and  Paul  as  his  Roman  name. — Ed. 


CHAP.  I.  1.  EPISTLE  TO  THE  ROMANS.  41 

first,  by  asserting  his  call  to  the  Apostleship;^  and  secondly, 
by  showing  that  his  call  was  not  unconnected  with  the 
Church  of  Rome :  for  it  was  of  great  importance  that  he 
should  be  deemed  an  Apostle  through  God's  call,  and  that 
he  should  be  known  as  one  destined  for  the  Roman  Church. 
He  therefore  says,  that  he  was  a  servant  of  Christ,  and 
called  to  the  office  of  an  Apostle,  thereby  intimating  that 
he  had  not  presumptuously  intruded  into  that  office.  He 
then  adds,  that  he  was  chosen,  (selectum — selected,^)  by  which 
he  more  fully  confirms  the  fact,  that  he  was  not  one  of  the 
people,  but  a  particular  Apostle  of  the  Lord.  Consistently 
with  this,  he  had  before  proceeded  from  what  was  general 
to  what  was  particular,  as  the  Apostleship  was  an  especial 
service  ;  for  all  who  sustain  the  office  of  teaching  are  to  be 
deemed  Christ's  servants,  but  Apostles,  in  point  of  honour, 
far  exceed  all  others.  But  the  choosing  for  the  gospel,  &c., 
which  he  afterwards  mentions,  expresses  the  end  as  well  as 
the  use  of  the  Apostleship  ;  for  he  intended  briefly  to  show 
for  what  purpose  he  Avas  called  to  that  function.  By  saying- 
then  that  he  was  servant  of  Christ,  he  declared  what  he  had 
in  common  with  other  teachers  ;  by  claiming  to  himself  the 


1  "  A  called  Apostle — vocatus  apostolus — xXr,Tos  a-Tr'oirroXai -."  our  version 
is.  "  called  to  be  an  Apostle."  Most  consider  "  called''  here  in  the  sense 
of  chosen  or  elected,  "  a  chosen  Apostle."  Professor  Stuart  observes,  that 
xXtjTos  in  the  writings  of  Paul  has  always  the  meaning  of  efficient  calling, 
and  signifies  not  only  the  invited,  but  the  eftectually  invited.  He  refers  to 
1  Cor.  i.  1,  2  ;  i.  24 ;  Rom.  i.  G,  7  ;  viii.  28  ;  compared  with  Gal.  i.  15 ; 
Jude  i.  1 ;  Heb.  iii.  1 ;  Rom.  xi.  29 :  Eph.  iv.  1. 

He  was  an  Apostle  by  a  call,  or  as  Beza  renders  it,  "  by  the  call  of 
God — ex  Dei  vocatione  apostolus."  The  meaning  is  the  same  as  what  he 
himself  expresses  it  in  Gal.  i.  1.  Turrettin  renders  it,  "  Apostolus  voca- 
tione divina — an  Apostle  by  divine  vocation."  u 

The  difl'erence  between  "  a  called  Apostle"  and  "  called  to  be  an  Apos- 
tle," is  this,  that  the  first  conveys  the  idea  that  he  obeyed  the  call,  and 
the  other  does  not. — Ed. 

s  'A<pa)^i(rfiivi)s,  separated,  set  apart;  "  segregatus,"  Vulgate;  "  separa- 
tus,"  Beza.  "  The  Pharisees,"  says  Leigh,  "  were  termed  aipw^iir/zsvoi, 
we  may  English  them  Separatists  :  they  separated  tliemselves  to  the  study 
of  the  law,  in  which  respect  they  might  be  called  oapu^ia-fii^oi  lU  riv  vof^ov, 
separated  to  the  law.  In  allusion  to  this,  saith  Drusius,  the  Apostle  is 
thought  to  have  styled  himself,  Rom.  i.  1,  a(p&/j/er^£vav  us  iuayyixiov,  separ- 
ated unto  the  Gospel,  when  he  was  called  from  being  a  Pharisee  to  be  a 
preacher  of  the  Gospel."  Separated  is  the  word  adopted  both  by  DocZ- 
dridge  and  Macknight,  as  well  as  by  our  own  version. — Ed. 


42  COMMENTARIES  ON  THE  CHAP.  I.  1. 

title  of  an  Apostle,  he  put  himself  before  others  ;  but  as  no 
authority  is  due  to  him  who  wilfully  intrudes  himself,  he 
reminds  us,  that  he  was  appointed  by  God. 

Then  the  meaning  is, — that  Paul  Avas  a  servant  of  Christ, 
not  any  kind  of  servant,  but  an  Apostle,  and  that  by  the 
call  of  God,  and  not  by  presumptuous  intrusion  :  then  fol- 
lows a  clearer  explanation  of  the  Apostolic  office, — it  was 
ordained  for  the  preaching  of  the  Gospel.  For  I  cannot 
agree  with  those  who  refer  this  call  of  which  he  speaks  to 
the  eternal  election  of  God  ;  and  who  understand  the  separ- 
ation, either  that  from  his  mother's  womb,  which  he  mentions 
in  Gal.  i.  1 5,  or  that  which  Luke  refers  to,  when  Paul  was 
appointed  for  the  Gentiles :  but  I  consider  that  he  simply 
glories  in  having  God  as  the  author  of  his  call,  lest  any  one 
should  think  that  he  had  through  his  own  rashness  taken 
this  honour  to  himself^ 

We  must  here  observe,  that  all  are  not  fitted  for  the 
ministry  of  the  word  ;  for  a  special  call  is  necessary :  and 
even  those  who  seem  particularly  fitted  ought  to  take  heed 
lest  they  thrust  themselves  in  without  a  call.  But  as  to  the 
character  of  the  Apostolic  and  of  the  Episcopal  call,  we  shall 
consider  it  in  another  place.  We  must  further  observe,  that 
the  office  of  an  Apostle  is  the  preaching  of  the  gospel.  It 
hence  appears  what  just  objects  of  ridicule  are  those  dumb 
dogs,  who  render  themselves  consj)icuous  only  by  their  mitre 
and  their  crook,  and  boast  themselves  to  be  the  successors 
of  the  Apostles  ! 

The  word,  servant,  imports  nothing  else  but  a  minister, 
for  it  refers  to  what  is  official.^  I  mention  this  to  remove 
the  mistake  of  those  who  too  much  refine  on  this  expression, 
and  think  that  there  is  here  to  be  understood  a  contrast 
between  the  service  of  Moses  and  that  of  Christ. 

*  Some  combine  the  four  separations.  "  Set  apart  in  the  eternal 
counsel  of  God,  and  from  his  mother's  Avomb,  Gal.  i.  15,  and  by  the  spe- 
cial commandment  of  the  Holy  Ghost,  Acts  xiii.  2,  confirmed  by  the  con- 
stitution of  the  Church,  Acts  xiii.  3  ;  Gal.  ii.  9." — Parr.  But  the  object 
here  seems  to  have  been  that  stated  by  Calvin  :  nor  is  it  just  or  prudent 
to  connect  any  other  idea  with  the  word  except  that  which  the  context  re- 
quires ;  for  to  do  so  only  tends  to  create  confusion. — Ed. 

*  Moses,  Joshua,  David,  Nehemiah,  &c.,  were,  in  a  similar  sense,  called 
servants;  and  also  our  Saviour.     They  were  officially  servants. — Ed. 


CHAP.  I.  8.  EPISTLE  TO  THE  ROMANS.  43 

8.  WJtochhehad  before  promised,  &c. — As  the  suspicion 
of  being  new  subtracts  mucli  from  the  authority  of  a  doc- 
trine, he  confirms  the  faith  of  the  gosj^el  by  antiquity  ;  as 
though  he  said,  "  Christ  came  not  on  the  earth  unexpectedly, 
nor  did  he  introduce  a  doctrine  of  a  new  kind  and  not  heard 
of  before,  inasmuch  as  he,  and  his  gospel  too,  had  been  pro- 
mised and  expected  from  the  beginning  of  the  world."  But 
as  antiquity  is  often  fabulous,  he  brings  witnesses,  and  those 
approved,  even  the  Prophets  of  God,  that  he  might  remove 
every  suspicion.  He  in  the  third  place  adds,  that  their 
testimonies  were  duly  recorded,  that  is,  in  the  Holy  Scrip- 
tures. 

We  may  learn  from  this  passage  what  the  gospel  is  :  he 
teaches  us,  not  that  it  was  promulgated  by  the  Prophets, 
but  only  promised.  If  then  the  Prophets  promised  the 
gospel,  it  follows,  that  it  was  revealed,  when  our  Lord  was 
at  length  manifested  in  the  flesh.  They  are  then  mistaken, 
who  confound  the  promises  with  the  gospel,  since  the  gosiDcl 
is  properly  the  appointed  preaching  of  Christ  as  manifested, 
in  whom  the  promises  themselves  are  exhibited.^ 

8.  Concerning  his  own  Son,  &c. — This  is  a  remarkable 
passage,  by  which  we  are  taught  that  the  whole  gospel  is 
included  in  Christ,  so  that  if  any  removes  one  step  from 
Christ,  he  withdraws  himself  from  the  gospel.  For  since  he 
is  the  living  and  express  image  of  the  Father,  it  is  no  won- 
der, that  he  alone  is  set  before  us  as  one  to  whom  our  whole 
faith  is  to  be  directed  and  in  whom  it  is  to  centre.  It  is 
then  a  definition  of  the  gospel,  by  which  Paul  expresses 
what  is  summarily  comprehended  in  it.  I  have  rendered 
the  words  which  follow,  Jesus  Christ  our  Lord,  in  the  same 
case  ;  which  seems  to  me  to  be  most  agreeable  with  the  con- 
text. We  hence  learn,  that  he  who  has  made  a  due  profi- 
ciency in  the  knowledge  of  Christ,  has  acquired  everj^  thing 
which  can  be  learned  from  the  gospel ;  and,  on  the  other 

^  The  verb  is  -r^ot'myyi'iXee.rii,  only  here ;  it  comes  from  tvayyixxefi.xi, 
■which,  Schleusner  says,  means  in  the  middle  voice,  to  promise.  "  Which 
he  had  before  promised,"  is  then  the  proper  rendering,  and  not,  "  Which 
he  formerly  pubhshed,"  as  proposed  by  Professor  Stuart.  Both  Doddridge 
and  Macknight  have  retained  our  version,  with  which  that  of  Beza 
agrees. — Ed. 


44  COMMENTARIES  ON  THE  CHAP.  I.   4. 

hand,  that  they  who  seek  to  be  wise  without  Christ,  are  not 
only  foolish,  but  even  completely  insane. 

Who  was  made,  &c. — Two  things  must  be  found  in  Christ, 
in  order  that  we  may  obtain  salvation  in  him,  even  divinity 
and  humanity.  His  divinity  possesses  power,  righteousness, 
life,  which  by  his  humanit}'^  are  conveyed  to  us.  Hence  the 
Apostle  has  expressly  mentioned  both  in  the  summary  he 
gives  of  the  gospel,  that  Christ  was  manifested  in  the  flesh — 
and  that  in  it  he  declared  himself  to  be  the  Son  of  God.  So 
John  says ;  after  having  declared  that  the  Word  was  made 
flesh,  he  adds,  that  in  that  flesh  there  was  a  glory  as  of  the 
only-begotten  Son  of  God.  (John  i.  14.)  That  he  specially 
notices  the  descent  and  lineage  of  Christ  from  his  ancestor 
David,  is  not  superfluous ;  for  by  this  he  calls  back  our  at- 
tention to  the  promise,  that  we  may  not  doubt  but  that  he 
is  the  very  person  who  had  been  formerly  promised.  So  well 
known  was  the  promise  made  to  David,  that  it  appears  to 
have  been  a  common  thing  among  the  Jews  to  call  the  Mes- 
siah the  Son  of  David.  This  then — that  Christ  did  spring 
from  David — was  said  for  the  purpose  of  confirming  our  faith. 

He  adds,  according  to  the  flesh  ;  and  he  adds  this,  that 
M^e  may  understand  that  he  had  something  more  excellent 
than  flesh,  which  he  brought  from  heaven,  and  did  not  take 
from  David,  even  that  which  he  afterwards  mentions,  the 
glory  of  the  divine  nature.  Paul  does  further  by  these 
words  not  only  declare  that  Christ  had  real  flesh,  but  he 
also  clearly  distinguishes  his  human  from  his  divine  nature  ; 
and  thus  he  refutes  the  impious  raving  of  Servetus,  who 
assigned  flesh  to  Christ,  composed  of  three  uncreated  ele- 
ments. 

4.  Declared^  the  Son  of  God,  &c. :  or,  if  you  prefer,  deter- 

1  "  Declaratus,"  o^Kr^ivmc.  Some  of  the  ancients,  such  as  Origen,  Chry- 
sostom,  Cyril,  and  others,  have  given  to  this  verb  the  meaning  of  "  proved 
— lux^ivTo; ;"  "  demonstrated — cc^rotpaMSivro; ;"  "  exhibited — ocrolnx.Ciyro;  ;" 
&c.  But  it  is  said  that  the  word  has  not  this  meaning  in  the  New  Testa- 
ment, and  that  it  means,  limited,  determined,  decreed,  constituted.  Be- 
sides here,  it  is  found  only  in  Luke  xxii.  22  ;  Acts  ii.  23 ;  x.  42 ;  xi.  29 ; 
xvii.  26 ;  Heb.  iv.  7.  The  word,  determined,  or  constituted,  if  adopted 
here,  would  amount  to  the  same  thing,  that  is,  that  Christ  was  visibly  de- 
termined or  constituted  the  Son  of  God  through  the  resurrection,  or  by 
that  event.     It  was  that  which  fixed,  settled,  determined,  and  manifestly 


CHAP.  I.  4.  EPISTLE  TO  THE  ROMANS.  45 

mined  (definitus) ;  as  though  he  had  said,  that  the  power, 
by  which  he  was  raised  from  the  dead,  was  sometliing-  like  a 
decree,  by  which  he  was  proclaimed  the  Son  of  God,  accord- 
ing to  what  is  said  in  Ps.  ii.  7,  "  I  have  this  day  begotten 
thee:"  for  this  begetting  refers  to  what  was  made  known. 
Though  some  indeed  find  here  three  separate  evidences  of 
the  divinity  of  Christ — "  power,"  understanding  thereby 
miracles — then  the  testimony  of  the  Spirit — and,  lastly,  the 
resurrection  from  the  dead — I  yet  prefer  to  connect  them 

exhibited  him  as  the  Son  of  God,  clothed  and  adorned  with  his  own 
power. 

Professor  Stuart  has  conjured  a  number  of  difficulties  in  connection 
with  this  verse,  for  which  there  seems  to  be  no  solid  reason.  The  phrase, 
the  Son  of  God,  is  so  well  known  from  the  usage  of  Scripture,  that  there 
is  no  difficulty  connected  with  it:  the  full  phrase  is  the  only-begotten  Son. 
To  say  that  Christ's  resurrection  was  no  evidence  of  his  divine  nature,  as 
Lazarus  and  others  had  been  raised  from  the  dead,  appears  indeed  very 
strange.  Did  Lazarus  rise  through  his  own  power?  Did  Lazarus  rise 
again  for  our  justification  ?  Was  his  resurrection  an  attestation  of  any 
thing  he  had  previously  declared?  The  Rev.  A.  Barnes  very  justly  says, 
that  the  circumstances  connected  with  Christ  were  those  which  rendered 
his  resm^rection  a  proof  of  his  divinity. 

Professor  Hodue  gives  what  he  conceives  to  be  the  import  of  the  two 
verses  in  these  words,  "  Jesus  Christ  was,  as  to  his  human  nature,  the 
Son  of  David ;  but  he  was  clearly  demonstrated  to  be,  as  to  his  divine 
nature,  the  Son  of  God,  by  the  resurrection  from  the  dead."  This  view 
is  taken  by  many,  such  as  Parens,  Beza,  Turrettin,  &c.  But  the  words, 
'•  according  to  the  Spirit  of  Holiness" — xaTo.  ■rviuf/.a.  ayiaxrCv/i;,  are  taken  dif- 
ferently by  others,  as  meaning  the  Holy  Spirit.  As  the  phrase  is  nowhere 
else  found,  it  may  be  taken  in  either  sense.  That  the  divine  nature  of 
Christ  is  called  Spirit,  is  evident.  See  1  Cor.  xv.  45 ;  2  Cor.  iii.  17  ; 
Heb.  ix.  14;  1  Pet.  iii.  18.  Doddridge,  Scott,  and  Chalmers,  consider 
the  Holy  Spirit  to  be  intended.  The  last  gives  this  paraphrase : — •'  De- 
clared, or  determinately  marked  out  to  be  the  Son  of  God  and  with  power. 
The  thing  was  demonstrated  by  an  evidence,  the  exhibition  of  which  re- 
quired a  putting  forth  of  power,  which  Paul  in  another  place  represents  as 
a  very  great  and  strenuous  exertion,  '  According  to  the  working  of  his 
mighty  power  when  he  raised  him  from  the  dead.' — The  Spirit  of  Holi- 
ness, or  the  Holy  Spirit.  It  was  through  the  operation  of  the  Holy  Spirit 
that  the  divine  nature  was  infused  into  the  human  at  the  birth  of  Jesus 
Christ ;  and  the  very  same  agent,  it  is  remarkable,  was  employed  in  the 
work  of  the  resurrection.  '  Put  to  death  in  the  flesh,'  says  Peter,  '  and 
quickened  by  the  Spirit.'  We  have  only  to  do  with  the  facts  of  the  case. 
He  was  demonstrated  to  be  the  Son  of  God  by  the  power  of  the  Holy 
Spirit  having  been  put  forth  in  raising  him  from  the  dead."  As  to  the 
genitive  case  after  "  resurrection,"  see  a  similar  instance  in  Acts  xvii. 
32. 

The  idea  deduced  by  Calvin,  that  he  is  called  here  "  the  Spirit  of 
Holiness,"  on  account  of  the  holiness  he  works  in  us,  seems  not  well-founded, 
though  advanced  by  Theodoret  and  Augustine. — Ed. 


46  COMMEIJTAKIKS  ON  THE  CHAP.  I.  5. 

together,  and  to  reduce  these  three  things  to  one,  in  this 
manner — that  Christ  was  declared  the  Son  of  God  by  openly 
exercising  a  real  celestial  power,  tliat  is,  the  power  of  the 
Spirit,  when  he  rose  from  the  dead ;  but  that  this  power  is 
comprehended,  when  a  conviction  of  it  is  imprinted  on  our 
hearts  by  the  same  Spirit.  The  language  of  the  Apostle 
well  agrees  with  this  view ;  for  he  says  that  he  was  declared 
by  power,  because  power,  peculiar  to  God,  shone  forth  in 
him,  and  uncontestably  proved  him  to  be  God  ;  and  this  was 
indeed  made  evident  by  his  resurrection.  Paul  says  the 
same  thing  in  another  place ;  having  stated,  that  by  death 
the  weakness  of  the  flesh  appeared,  he  at  the  same  time  ex- 
tols the  power  of  the  Spirit  in  his  resurrection  ;  (2  Cor.  xiii.  4.) 
This  glory,  however,  is  not  made  known  to  us,  until  the 
same  Spirit  imprints  a  conviction  of  it  on  our  hearts.  And 
tliat  Paul  includes,  together  with  the  wonderful  energy  of 
the  Spirit,  which  Christ  manifested  by  rising  from  the  dead, 
the  testimony  Avliich  all  the  faithful  feel  in  their  hearts,  is 
even  evident  from  this — that  he  expressly  calls  it  the  Spirit 
of  Holiness ;  as  though  he  had  said,  that  the  Spirit,  as  far 
as  it  sanctifies,  confirms  and  ratifies  that  evidence  of  its 
power  which  it  once  exhibited.  For  the  Scripture  is  wont 
often  to  ascribe  such  titles  to  the  Spirit,  as  tend  to  illustrate 
our  present  subject.  Thus  He  is  called  by  our  Lord  the 
Spirit  of  Truth,  on  account  of  the  efiect  which  he  mentions  ; 
(John  xiv.  1  7.) 

Besides,  a  divine  power  is  said  to  have  shone  forth  in  the 
resurrection  of  Christ  for  this  reason — because  he  rose  by 
his  own  power,  as  he  had  often  testified :  "  Destroy  this 
temple,  and  in  three  days  I  will  raise  it  up  again,"  (John  ii. 
19  ;)  "  No  man  taketh  it  from  me,"  &c. ;  (John  x.  18.)  For 
he  gained  victory  over  death,  (to  which  he  yielded  with  re- 
gard to  the  weakness  of  the  flesh,)  not  by  aid  sought  from 
another,  but  by  the  celestial  operation  of  his  own  Spirit. 

5.  Through  whom  we  have  received,  &c. — Having  complet- 
ed his  definition  of  the  gosj)el,  which  he  introduced  for  the 
recommendation  of  his  oflice,  he  now  returns  to  speak  of  his 
own  call  ;  and  it  was  a  great  point  that  this  should  be 
proved  to  the  Romans.     By  mentioning  grace  and  apostle- 


CHAP.  I.  5.  EPISTLE  TO  THE  ROMANS.  47 

ship  apart,  he  adopts  a  form  of  speech/  which  must  be  un- 
derstood as  meaning,  gratuitous  apostleship  or  the  favour  of 
the  apostlesliip  ;  by  which  he  means,  that  it  was  wholly 
through  divine  favour,  not  through  his  own  worthiness,  that 
he  had  been  chosen  for  so  high  an  office.  For  though  it 
has  hardly  any  thing  connected  with  it  in  the  estimation  of 
the  world,  except  dangers,  labours,  hatred,  and  disgrace  ; 
yet  before  God  and  his  saints,  it  possesses  a  dignity  of  no 
common  or  ordinary  kind.  It  is  therefore  deservedly  count- 
ed a  favour.  If  you  prefer  to  say,  "  I  have  received  grace 
that  I  should  be  an  Apostle,"  the  sense  would  be  the  same.^ 
The  expression,  on  account  of  his  name,  is  rendered  by 
Ambrose,  "  in  his  name,"  as  though  it  meant,  that  the 
Apostle  was  appointed  in  the  place  of  Christ  to  preach  the 
gospel,  according  to  that  passage,  "  We  are  ambassadors  for 
Christ,"  &c.  (2  Cor.  v.  20.)  Their  opinion,  however,  seems 
better,  who  take  name  for  knowledge  ;  for  the  gospel  is 
preached  for  this  end — that  we  may  believe  on  the  name  of 
the  Son  of  God.  (John  iii.  23.)  And  Paul  is  said  to  have 
been  a  chosen  vessel,  to  carry  the  name  of  Christ  among 
the  Gentiles.  (Acts  ix.  15.)  On  account  then  of  his  name, 
which  means  the  same,  as  though  he  had  said,  that  I  might 
make  known  what  Christ  is.^ 

'  "  Hypallage,"  a  figure  in  grammar,  by  which  a  noun  or  an  adjective  is 
put  in  a  form  or  in  a  case  different  from  that  in  which  it  ought  grammati- 
cally to  be. — Ed. 

^  If  this  view  be  taken,  the  best  mode  would  be  to  render  »«/,  even, 
"  favour,  even  the  apostleship."  But,  as  Wo/Jius  says,  "  both  words  would 
perhaps  be  better  rendered  separately,  and  "  grace"  or  favour  be  referred 
to  the  conversion  of  the  Apostle  himself,  and  "  apostleship"  to  his  office. 
See  1  Tim.  i.  12-14 ;  and  Acts  ix.  15  ;  xiii.  2 ;  xxii.  21. — Ed. 

*  He  has  taken  this  clause  before  that  which  follows,  contrary  to  the  order 
of  the  text,  because  he  viewed  it  as  connected  with  the  receiving  of  the 
apostleship. 

"  Pro  nomine  ipsius," — v^rl^  toZ  i^oi/.aro;  alrcZ  ;  «  ad  nominis  ejus  gloriam 
— to  the  glory  of  his  name,"  Turrettin ;  "  for  the  purpose  of  magnifying  his 
name,"  Chalmers.  Hodge  observes,  "  Paid  was  an  apostle  that  all  nations 
might  be  obedient,  to  the  honour  of  Jesus  Christ ;  that  is,  so  that  his  name 
may  be  known."  Some,  as  Tholuck,  connect  the  words  with  "  obedience 
to  the  faith,"  as  they  render  the  phrase,  and,  in  this  sense,  "  that  obedience 
might  be  rendered  to  the  faith  among  all  nations  for  the  sake  of  his  name." 
But  it  is  better  to  connect  the  words  with  the  receiving  of  the  apostle- 
ship: it  was  received  for  two  purposes — that  there  might  be  the  obedi- 
ence of  faith,  and  that  the  name  of  Christ  might  be  magnified. — Ed. 


48  COMMENTARIES  ON  THE  CHAP.  I.  5. 

For  the  obedience  of  faith,  &c. — That  is,  we  have  received 
a  command,  to  preach  the  gospel  among  all  nations,  and  this 
gospel  they  obey  by  faith.  By  stating  the  design  of  his 
calling,  he  again  reminds  the  Romans  of  his  office,  as  though 
he  said,  "  It  is  indeed  my  duty  to  discharge  the  office  com- 
mitted to  me,  which  is  to  preach  the  word ;  and  it  is  your 
duty  to  hear  the  word  and  willingly  to  obey  it ;  you  will  other- 
wise make  void  the  vocation  which  the  Lord  has  bestowed 
on  me." 

We  hence  learn,  that  they  perversely  resist  the  authority 
of  God  and  upset  the  whole  of  what  he  has  ordained, 
who  irreverently  and  contemptuously  reject  the  preaching 
of  the  gospel ;  the  design  of  which  is  to  constrain  us  to 
obey  God.  We  must  also  notice  here  what  faith  is ;  the 
name  of  obedience  is  given  to  it,  and  for  this  reason — 
because  the  Lord  calls  us  by  his  gospel ;  we  respond  to 
his  call  by  faith  ;  as  on  the  other  hand,  the  chief  act  of  dis- 
obedience to  God  is  unbelief,  I  prefer  rendering  the  sentence, 
"  For  the  obedience  of  faith,"  rather  than,  "  In  order  that 
they  may  obey  the  faith ;"  for  the  last  is  not  strictly  cor- 
rect, except  taken  figuratively,  though  it  be  found  once  in 
the  Acts,  vi.  7.  Faith  is  properly  that  by  which  we  obey 
the  gospel.^ 

Among  all  nations,  &c.  It  was  not  enough  for  him 
to  have  been  appointed  an  Apostle,  except  his  ministry 
had  reference  to  some  who  were  to  be  taught :  hence  he 
adds,  that  his  apostleship  extended  to  all  nations.  He 
afterwards  calls  himself  more  distinctly  the  Apostle  of 
the  Romans,  when  he  says,  that  they  were  included  in  the 
number  of  the  nations,  to  whom  he  had  been  given  as  a 

1  It  might  be  rendered,  "  that  there  might  be  the  obedience  of  faith," 
or,  "  in  order  to  produce,"  or,  "  promote  the  obedience  of  faith."  The 
obedience  is  faith.  The  command  is,  "  believe,"  and  the  obedience  must 
correspond  with  it.  To  obey  the  faith,  as  in  Acts  vi.  7,  is  a  different  form 
of  expression :  the  article  is  prefixed  there,  it  is  the  faith,  meaning  the 
gospel. — See  2  Thess.  i.  8.  Professor  Stuart,  and  Haldane,  agree  in  this 
view.  The  latter  refers  to  Rom.  x.  3,  where  the  Israelites  are  charged 
for  not  submitting  to  God's  righteousness ;  and,  in  verse  16,  it  is  said,  that 
they  had  not  all  obeyed  the  gospel,  "  for  Esaias  saith.  Lord,  who  hath  be- 
lieved our  report  ?"  Then  to  believe  the  gospel  is  in  an  especial  manner 
to  obey  it. — Ed. 


CHAP.  I.  7.  EPISTLE  TO  THE  ROMANS.  49 

minister.  And  further,  the  Apostles  had  in  common  the 
command  to  preach  the  gospel  to  all  the  world  ;  and  they 
were  not,  as  pastors  and  bishops,  set  over  certain  churches. 
But  Paul,  in  addition  to  the  general  undertaking  of  the 
apostolic  function,  was  constituted,  by  a  special  appointment, 
to  be  a  minister  to  proclaim  the  gospel  among  the  Gentiles. 
It  is  no  objection  to  this,  that  he  was  forbidden  to  pass 
through  Macedonia  and  to  preach  the  word  in  Mysia :  for 
this  was  done,  not  that  there  were  limits  prescribed  to  him, 
but  that  he  was  for  a  time  to  go  elsewhere  ;  for  the  harvest 
was  not  as  yet  ripe  there. 

Ye  are  the  called  of  Jesus  Christ,  &c.  He  assigns  a  reason 
more  neai'ly  connected  with  them — because  the  Lord  had 
already  exhibited  in  them  an  evidence  by  which  he  had 
manifested  that  he  had  called  them  to  a  participation  of  the 
gospel.  It  hence  followed,  that  if  they  wished  their  own 
calling  to  remain  sure,  they  were  not  to  reject  the  ministry 
of  Paul,  who  had  been  chosen  by  the  same  election  of  God. 
I  therefore  take  this  clause,  "  the  called  of  Jesus  Christ,"  as 
explanatory,  as  though  the  particle  "even"  were  inserted; 
for  he  means,  that  they  were  by  calling  made  partakers  of 
Christ.  For  they  who  shall  be  heirs  of  eternal  life,  are 
chosen  by  the  celestial  Father  to  be  children  in  Christ ;  and 
when  chosen,  they  are  committed  to  his  care  and  protection 
as  their  shepherd.^ 

7.  To  all  of  you  who  are  at  Rome,  &c.  By  this  happy 
arrangement  he  sets  forth  what  there  is  in  us  worthy  of  com- 
mendation ;  he  says,  that  first  the  Lord  through  his  own 
kindness  made  us  the  objects  of  his  favour  and  love ;  and 
then  that  he  has  called  us  ;  and  thirdly,  that  he  has  called 
us  to  holiness :  but  this  high  honour  only  then  exists,  when 
we  are  not  wanting  to  our  call. 

Here  a  rich  truth  presents  itself  to  us,  to  which  I  shall 
briefly  refer,  and  leave  it  to  be  meditated  upon  by  each  in- 
dividual :  Paul  does  by  no  means  ascribe  the  praise  of  our 

1  '•  Tlie  called  of  Jesus  Christ,"  i.e.,  the  called  who  belong  to  Christ. 
KXvro;  means,  not  only  those  to  whom  the  external  call  of  the  gospel  has 
been  addressed,  but  those  who  have  been  also  internally  called." — Stuart. 
The  same  author  renders  the  words  xXfirol;  kyiots,  m  the  next  verse, 
"  chosen  saints,"  or,  "  saints  efifectually  called." — Ed. 

D 


50  COMMENTARIES  ON  THE  CHAP.  I.  7. 

salvation  to  ourselves,  but  derives  it  altogether  from  the 
fountain  of  GocVs  free  and  paternal  love  towards  us  ;  for  he 
makes  this  the  first  thing — God  loves  us  :  and  what  is  the 
cause  of  his  love,  except  his  own  goodness  alone  ?  On  this 
depends  our  calling,  by  which  in  his  own  time  he  seals  his 
adoption  to  those  whom  he  had  before  freely  chosen.  We 
also  learn  from  this  passage  that  none  rightly  connect  them- 
selves with  the  number  of  the  faithful,  except  they  feel 
assured  that  the  Lord  is  gracious,  however  unworthy  and 
wretched  sinners  they  may  be,  and  except  they  be  stimulated 
by  his  goodness  and  aspire  to  holiness,  for  he  hath  not  called 
us  to  uncleanness,  but  to  holiness.  (1  Thess.  iv.  7.)  As  the 
Greek  can  be  rendered  in  the  second  person,  I  see  no  reason 
for  any  change. 

Grace  to  you  and  i^eace,  &c.  Nothing  is  more  desirable 
than  to  have  God  propitious  to  us,  and  this  is  signified  by 
cjrace  ;  and  then  to  have  prosperity  and  success  in  all  things 
flowing  from  him,  and  this  is  intimated  by  peace  ;  for  how- 
ever things  may  seem  to  smile  on  us,  if  God  be  angry,  even 
blessing  itself  is  turned  to  a  curse.  Tlie  very  foundation 
then  of  our  felicity  is  the  favour  of  God,  by  which  we  enjoy 
true  and  solid  prosperity,  and  by  which  also  our  salvation  is 
promoted  even  when  we  are  in  adversities.^  And  then  as 
he  prays  to  God  for  peace,  we  must  understand,  that  what- 
ever good  comes  to  us,  it  is  the  fruit  of  divine  benevolence. 
Nor  must  we  omit  to  notice,  that  he  prays  at  the  same  time 
to  the  Lord  Jesus  Christ  for  these  blessings.  Worthily  in- 
deed is  this  honour  rendered  to  him,  who  is  not  only  the 
administrator  and  dispenser  of  his  Father's  bounty  to  us, 
but  also  works  all  things  in  connection  with  him.  It  was, 
however,  the  special  object  of  the  Apostle  to  show,  that 
throuo'h  him  all  God's  blessings  come  to  us.^ 


^  "  The  ancient  Greeks  and  Romans,"  says  Turrettin,  "  wished  to  those 
to  whom  they  wrote,  in  the  inscription  of  their  epistles,  health,  joy,  happi- 
ness ;  but  Paul  prays  for  far  higher  blessings,  even  i\\e  favour  of  God,  the 
fountain  of  all  good  things,  and  peace,  in  which  the  Hebrews  included  all 
blessings. " — Ed. 

a  «  From  God  our  Father, — if  God,  then  able ;  if  our  Father,  then 
willuig  to  enrich  us  with  his  gifts :  and  from  our  Lord  Jesus  Christ, — 
from  oiu-  Lord,  who  has  purchased  them  for  us  ;  from  Jesus,  for  without 


CHAP.  I.  8.  EPISTLE  TO  THE  ROMANS.  51 

There  are  those  who  prefer  to  regard  the  word  2^6a€e  as 
signifying-  quietness  of  conscience  ;  and  that  this  meaning 
belongs  to  it  sometimes,  I  do  not  deny :  but  since  it  is  cer- 
tain that  tlie  Apostle  wished  to  give  us  here  a  summary  of 
God's  blessings,  the  former  meaning,  which  is  adduced  by 
Bucer,  is  much  the  most  suitable.  Anxiously  wishing  then 
to  the  godly  what  makes  up  real  happiness,  he  betakes  him- 
self, as  he  did  before,  to  the  very  fountain  itself,  even  the 
favour  of  God,  which  not  only  alone  brings  to  us  eternal  fe- 
licity, but  is  also  the  source  of  all  blessings  in  this  life. 

8.  First,  I  thank  my  God  through  8.  Primum  quidem  gratias  ago 
Jesus  Christ  for  you  all,  that  your  Deo  meo  per  lesum  Christum  super 
faith  is  spoken  of  throughout  the  vobis  omnibus,  quia  fides  vestra 
whole  world.  prsedicatur  in  imiverso  mundo. 

9.  For  God  is  my  witness,  whom  9.  Testis  enim  mihi  Dcus,  quern 
I  serve  with  my  spirit  in  the  gospel  colo  in  spiritu  meo  in  Evangelio 
of  his  Son,  that  without  ceasing  I  Filii  ipsius,  ut  continenter  memo- 
make  mention  of  you  always  in  my  riam  vestri  faciam ; 

sprayers ; 

10.  Making  request  (if  by  any  10.  Semper  in  orationibus  mcis,' 
means  now  at  length  I  might  have  rngans,  si  quomodo  prosperum  iter 
a  prosperous  journey  by  the  will  of  aliquando  milii,  obtingat  per  volun- 
God)  to  come  unto  you.  tatem  Dei,  veniendi  ad  vos. 

11.  For  I  long  to  see  you,  that  I  11.  Desidero  enim  videre,  vos,  ut 
may  impart  unto  you  some  spiritual  aliquod  impertiar  vobis  donum  spiri- 
gift,  to  the  end  ye  may  be  estab-  tuale  ad  vos  confirmandos ; 

lished ; 

12.  That  is,  that  I  may  be  com-  12.  Hoc  est,  ad  cohortationem 
forted  together  with  you,  by  the  mutuo  percipiendam  in  vobis  per 
mutual  faith  both  of  you  and  me.  mutuam  fideni,  vestram  atque  meam. 

8.  I  first^  indeed,  &c.  Here  the  beginning  commences, 
altogether  adapted  to  the  occasion,  as  he  seasonably  pre- 
pares them  for  receiving  instruction  by  reasons  connected 
with  himself  as  well  as  with  them.  What  he  states  respect- 
ing them  is,  the  celebrity  of  their  faith  ;  for  he  intimates 
that  they  being  honoured  with  the  public  approbation  of  the 
churches,  could  not  reject  an  Apostle  of  the  Lord,  without 
disappointing  the  good  opinion  entertained  of  them  by  all  ; 

these  we  cannot  be  saved ;  from  Christ,  for  he  is  anointed  v>ith  grace  and 
peace.     John.  i.  16." — Parr-. 

»  Margin,  "  in  all  my  prayers." 

*  "  It  does  not  mean  here  the  first  in  point  of  importance,  but  first  in 
the  order  of  time." — Stuart.  The  same  author  thinks  that  /f"  here  has 
its  corresponding  St  in  verse  13,  Ou  Sixu  H  iiia;,  &c. — Ed. 


52  COMMENTARIES  ON  THE  CHAP.  I.  8. 

and  such  a  tiling  would  liave  been  extremely  uncourteous 
and  in  a  manner  bordering  on  perfidy.  As  then  this  tes- 
timony justly  induced  the  Apostle,  by  affording  him  an  as- 
surance of  their  obedience,  to  undertake,  according  to  his 
office,  to  teach  and  instruct  the  Romans ;  so  it  held  them 
bound  not  to  despise  his  authority.  With  regard  to  himself, 
he  disposes  them  to  a  teachable  spirit  by  testifying  his  love 
towards  them  :  and  there  is  nothing  more  effectual  in  gain- 
ing credit  to  an  adviser,  than  the  impression  that  he  is  cor- 
dially anxious  to  consult  our  wellbeing. 

The  first  thing  worthy  of  remark  is,  that  he  so  commends 
their  faith,^  that  he  implies  that  it  had  been  received  from 
God.  We  are  here  taught  that  faith  is  God's  gift ;  for 
thanksgiving  is  an  acknowledgment  of  a  benefit.  He  who 
gives  thanks  to  God  for  faith,  confesses  that  it  comes  from 
him.  And  since  we  find  that  the  Apostle  ever  begins  his 
congratulations  with  thanksgiving,  let  us  know  that  we  are 
hereby  reminded,  that  all  our  blessings  are  God's  free  gifts. 
It  is  also  needful  to  become  accustomed  to  such  forms  of 
speaking,  that  we  may  be  led  more  fully  to  rouse  ourselves 
in  the  duty  of  acknowledging  God  as  the  giver  of  all  our 
blessings,  and  to  stir  up  others  to  join  us  in  the  same 
acknowledgment.  If  it  be  right  to  do  this  in  little  things, 
how  much  more  with  regard  to  faith ;  which  is  neither 
a  small  nor  an  indiscriminate  (promiscua)  gift  of  God. 
We  have  here  besides  an  example,  that  thanks  ought  to  be 
given  through  Christ,  according  to  the  Apostle's  command 
in  Heb.  xiii.  15^  inasmuch  as  in  his  name  we  seek  and 
obtain  mercy  from  the  Father. — I  observe  in  the  last  place, 
that  he  calls  him  his  God.  This  is  the  faithful's  special 
privilege,  and  on  them  alone  God  bestows  this  honour. 
There  is  indeed  implied  in  this  a  mutual  relationship,  which 
is  expressed  in  this  promise,  "  I  will  be  to  them  a  God;  they 
shall  be  to  me  a  peopla"  (Jer.  xxx.  22.)  I  prefer  at  the 
same  time  to  confine  this  to  the  character  which  Paul  sus- 


'  "  Faith  is  put  here  for  the  whole  religion,  and  means  the  same  as  your 
piety.  Faith  is  one  of  the  principal  things  of  religion,  one  of  its  first  re- 
quirements, and  hence  it  signifies  religion  itself." — Barnes.  It  is  indeed 
the  principal  thing,  the  very  basis  of  religion.    Heb.  xi.  6. — Ed. 


CHAP.  I.  9.  EPISTLE  TO  THE  ROMANS.  53 

tained,  as  an  attestation  of  his  obedience  to  the  end  in  the 
work  of  preaching  the  gospel.  So  Hezekiah  called  God  the 
God  of  Isaiah,  when  he  desired  him  to  give  him  the  testi- 
mony of  a  true  and  faithful  Prophet.  (Is.  xxxvii.  4.)  So 
also  he  is  called  in  an  especial  manner  the  God  of  Daniel. 
(Dan.  vd.  20.) 

Through  the  whole  world.  The  eulogy  of  faithful  men  was 
to  Paul  equal  to  that  of  the  Avhole  world,  with  regard  to  the 
faith  of  the  Romans  ;  for  the  unbelieving,  who  deemed  it 
detestable,  could  not  have  given  an  impartial  or  a  correct 
testimony  respecting  it.  We  then  understood  that  it  was 
by  the  mouths  of  the  faithful  that  the  faith  of  the  Romans 
was  proclaimed  through  the  whole  world  ;  and  that  they  were 
alone  able  to  judge  rightly  of  it,  and  to  pronounce  a  correct 
opinion.  That  this  small  and  despised  handful  of  men 
were  unknown  as  to  their  character  to  the  ungodly,  even  at 
Rome,  was  a  circumstance  he  regarded  as  nothing  ;  for  Paul 
made  no  account  of  their  judgment. 

9.  For  God  is  my  witness,  &c.  He  j)roves  his  love  by  its 
effects  ;  for  had  he  not  greatly  loved  them,  he  would  not 
have  so  anxiously  commended  them  to  the  Lord,  and  espe- 
cially he  would  not  have  so  ardently  desired  to  promote 
their  welfare  by  his  own  labours.  His  anxiety  then  and  his 
ardent  desire  were  certain  evidences  of  his  love  ;  for  had 
they  not  sprung  from  it,  they  would  never  have  existed. 
And  as  he  knew  it  to  be  necessary  for  establishing  confidence 
in  his  preaching,  that  the  Romans  should  be  fully  persuaded 
of  his  sincerity,  he  added  an  oath  —  a  needful  remedy, 
whenever  a  declaration,  which  ought  to  be  received  as  true 
and  indubitable,  vacillates  through  uncertainty.  For  since 
an  oath  is  nothing  else  but  an  appeal  to  God  as  to  the 
truth  of  what  we  declare,  most  foolish  is  it  to  deny  that  the 
Apostle  used  here  an  oath.  He  did  not  notwithstanding 
transgress  the  prohibition  of  Christ. 

It  hence  appears  that  it  was  not  Christ's  design  (as  the 
superstitious  Anabaptists  dream)  to  abolish  oaths  altogether, 
but  on  the  contrary  to  call  attention  to  the  due  observance 
of  the  law ;  and  the  law,  allowing  an  oath,  only  condemns 
perjury  and  needless  swearing.     If  then  we  would  use  an 


54  COMMENTARIES  ON  THE  CHAP.  I.  9. 

oatli  aright,  let  us  imitate  the  seriousness  and  the  reverent 
manner  exhibited  by  the  Apostles  ;  and  that  you  may  un- 
derstand what  it  is,  know  that  God  is  so  called  as  a  witness, 
that  he  is  also  appealed  to  as  an  avenger,  in  case  we  deceive  ; 
which  Paul  expresses  elsewhere  in  these  words,  "  God  is  a 
witness  to  my  souL"  (2  Cor.  i.  23.)^ 

Whom  I  serve  with  my  spirit,  &c.  It  is  usual  with  pro- 
fane men,  w-ho  trifle  with  God,  to  pretend  his  name,  no  less 
boldly  than  presumptuously  ;  but  the  Apostle  here  speaks 
of  his  own  piety,  in  order  to  gain  credit ;  and  those,  in  whom 
the  fear  of  God  and  reverence  for  his  name  prevail,  will 
dread  to  swear  falsely.  At  the  same  time,  he  sets  his  own 
spirit  in  opposition  to  the  outward  mask  of  religion  ;  for  as 
many  falsely  pretend  to  be  the  worshippers  of  God,  and  out- 
wardly appear  to  be  so,  he  testifies  that  he,  from  the  heart, 
served  God.^  It  may  be  also  that  he  alluded  to  the  ancient 
ceremonies,  in  wdiich  alone  the  Jews  thought  the  worship  of 
God  consisted.  He  then  intimates,  that  though  he  retained 
not  observance  of  these,  he  was  yet  a  sincere  worshipper  of 
God,  according  to  what  he  says  in  Phil.  iii.  3,  "  We  are  the 
true  circumcision,  who  in  spirit  serve  God,  and  glory  not  in 
the  flesh."  He  then  glories  that  he  served  God  with  sincere 
devotion  of  heart,  which  is  true  religion  and  approved  wor- 
ship. 

But  it  was  expedient,  as  I  have  said,  in  order  that  his 
oath  might  attain  more  credit,  that  Paul  should  declare  his 
piety  towards  God  ;  for  perjury  is  a  sport  to  the  ungodly, 
while  the  pious  dread  it  more  than  a  thousand  deaths  ;  inas- 
much as  it  cannot  be,  but  that  where  there  is  a  real  fear  of 
God,  there  must  be  also  a  reverence  for  his  name.  It  is  then 
the  same  thing,  as  though  Paul  had  said,  that  he  knew  how 
much  sacredness  and  sincerity  belonged  to  an  oath,  and  that 

*  The  passage  in  INIatt.  v.  33-37,  has  been  often  wholly  misunderstood. 
That  oaths  in  common  conversation  are  alone  prohibited,  is  quite  evi- 
dent from  what  the  passage  itself  contains.  In  solemn  oaths  there  was 
no  swearing  by  "  heaven,"  or  by  "  God's  throne,"  or  by  "  the  earth,"  or 
by  "  Jerusalem,"  or  by  "  the  head."  Such  forms  were  only  used  in  con- 
versation, as  similar  ones  are  still  used  :  and  these  kinds  of  swearing  are 
alone  condemned  by  our  Saviom*. — Ed. 

*  "  Sincere  et  vere — sincerely  and  truly,"  Woljius ;  "  not  merely  exter- 
nally, but  cordially,"  Hodge. 


CHAP.  1.  9.  EPISTLE  TO  THE  EOMAKS.  55 

he  did  not  rashly  appeal  to  God  as  a  witness,  as  the  profane 
arc  wont  to  do.  And  thus,  by  his  own  example,  he  teaches 
us,  that  whenever  we  swear,  we  ought  to  give  such  evidence 
of  piety,  that  the  name  of  God,  which  we  use  in  our  declara- 
tions, may  retain  its  sacredness.  And  further,  he  gives  a 
proof,  even  by  his  own  ministry,  that  he  worshipped  not  God 
fcignedly  ;  for  it  was  the  fullest  evidence,  that  he  was  a  man 
devoted  to  God's  glory,  when  he  denied  himself,  and  hesi- 
tated not  to  undergo  all  the  hardships  of  reproach,  poverty, 
and  hatred,  and  even  the  peril  of  death,  in  advancing  the 
kingdom  of  God.'^ 

Some  take  this  clause,  as  though  Paul  intended  to  recom- 
mend that  worship  which  he  said  he  rendered  to  God,  on 
this  account, — because  it  corresponded  with  what  the  gospel 
prescribes.  It  is  indeed  certain  that  spiritual  worship  is 
enjoined  on  us  in  the  gospel ;  but  the  former  interpretation 
is  far  the  most  suitable, — that  he  devoted  his  service  to  God 
in  preaching  the  gospel.  He,  however,  makes  at  the  same 
time  a  diifcrence  between  himself  and  hypocrites,  who  have 
something  else  in  view  rather  than  to  serve  God  ;  for  ambi- 
tion, or  some  such  thing,  influences  most  men  ;  and  it  is  far 
from  being  the  case,  that  all  engage  cordially  and  faithfully 
in  this  office.  The  meaning  is,  that  Paul  performed  sin- 
cerely the  office  of  teaching ;  for  what  he  says  of  his  own 
devotion  he  applies  to  this  subject. 

But  we  hence  gather  a  profitable  doctrine  ;  for  it  ought  to 
add  no  little  encouragement  to  the  ministers  of  the  gospel, 
when  they  hear  that,  in  preaching  the  gospel,  they  render 
an  acceptable  and  a  valuable  service  to  God.  What,  indeed, 
is  there  to  prevent  them  from  regarding  it  an  excellent  ser- 
vice, when  they  know  that  their  labour  is  pleasing  to  God, 
and  is  approved  by  him  ?  Moreover,  he  calls  it  the  gospel  of 
the  Son  of  God ;  for  Christ  is  in  it  made  known,  who  has 
been  appointed  by  the  Father  for  this  end, — that  he,  being 
glorified,  should  also  glorify  the  Father, 

1  'iv  Tu  ilayyiX'ioj  rev  v'ioZ  alrov,  "by  the  prcacliing  of  the  gospel,  &c.," 
Stuart.  "  In  predicando  evangeho— in  preaching  the  gospel,"  Bcza.  _  "  I 
serve  God,  not  in  teaching  legal  rites,  but  a  much  more  celestial  doctrine," 
Grotius. 


56  COMMENTARIES  ON  THE  CHAP.  I.  10. 

That  continually,  &c.  He  still  further  sets  forth  the 
ardour  of  his  love  by  his  very  constancy  in  praying  for  them. 
It  was,  indeed,  a  strong  evidence,  when  he  poured  forth  no 
prayers  to  the  Lord  without  making  mention  of  them.  That 
the  meaning  may  be  clearer,  I  render  iravrore,  "  always  ;"  as 
though  it  was  said,  "  In  all  my  prayers,"  or,  "  whenever  I 
address  God  in  prayer,  I  join  a  mention  of  you."^  Now  he 
speaks  not  of  every  kind  of  calling  on  God,  but  of  those 
prayers  to  which  the  saints,  being  at  liberty,  and  laying 
aside  all  cares,  apply  their  whole  attention  to  the  work  ;  for 
he  might  have  often  expressed  suddenly  this  or  that  wish, 
when  the  Romans  did  not  come  into  his  mind  ;  but  when- 
ever he  had  previously  intended,  and,  as  it  were,  prepared 
himself  to  offer  up  prayers  to  God,  among  others  he  remem- 
bered them.  He  then  speaks  peculiarly  of  those  prayers, 
for  which  the  saints  deliberately  prepare  themselves  ;  as  we 
find  to  have  been  the  case  with  our  Lord  himself,  who,  for 
this  purpose,  sought  retirement.  He  at  the  same  time  inti- 
mates how  frequently,  or  rather,  how  unceasingly  he  was 
engaged  in  such  prayers,  since  he  says  that  he  prayed  con- 
tinually. 

10.  Requesting,  if  hy  any  means,  &c.  As  it  is  not  pro- 
bable that  we  from  the  heart  study  his  benefit,  whom  we  are 
not  ready  to  assist  by  our  labours,  he  now  adds,  after  having 
said  that  he  was  anxious  for  their  welfare,  that  he  showed 
by  another  proof  his  love  to  them,  as  before  God,  even  by 
requesting  that  he  might  be  able  to  advance  their  interest. 
That  you  may,  therefore,  perceive  the  full  meaning,  read  the 
words  as  though  the  word  also  were  inserted,  requesting 
also,  ifhy  any  means,  &c.     By  saying,  A  prosperous  journey 

1  The  order  of  the  words,  as  arranged  by  Calvin,  is  better  than  that  of 
our  version  ;  he  connects  "  always  in  my  prayers,"  or,  "  in  all  my  prayers," 
with  "  requesting."     The  simpler  rendering  would  be  as  follows  : — 

9.  My  witness  indeed  is  God,  whom  I  serve  with  my  spirit  in  the 

10.  gospel  of  his  Son,  that  I  unceasingly  make  mention  of  you,  always 

requesting  in  my  prayers,  that  by  some  means  now  at  length  I 

may,  through  the  will  of  God,  have  a  free  course  to  come  to  you. 

"  In  the  gospel,"  may  either  mean  "  according  to  the  gospel,"  or,  "  in 

preaching  the  gospel."     Hodge  prefers  the  first.     The  particle  n  clearly 

means  "  that "  in  this  connection.     That  it  is  used  in  this  sense  in  the 

New  Testament  there  can  be  no  doubt ;  see  Acts  xxvi,  8, 23  ;  Heb.  vii.  15, 


CHAP.  I.  12.  EPISTLE  TO  THE  ROMANS.  57 

y 

hy  the  luill  of  God,  lie  shows,  not  only  that  he  looked  to  the 
LorcVs  favour  for  success  in  his  journey,  but  that  he  deemed 
his  journey  prosperous,  if  it  was  approved  by  the  Lord. 
According-  to  this  model  ought  all  our  wishes  to  be  formed. 

11.  Fo7-  I  greatly  desire  to  see  you.  He  might,  indeed,  y 
while  absent,  have  confirmed  their  faith  by  his  doctrine  / 
but  as  advice  is  better  taken  from  one  present,  he  had  a  de- 
sire to  be  with  them.  But  he  explains  what  his  object  was, 
and  shows  that  he  wished  to  undertake  the  toil  of  a  journey, 
not  for  his  own,  but  for  their  advantage. — Spiritual  gifts^  he 
calls  those  which  he  possessed,  being  either  those  of  doctrine, 
or  of  exhortation,  or  of  prophecy,  which  he  knew  had  come 
to  him  through  God's  favour.  He  has  here  strikingly  point- 
ed out  the  use  of  gifts  by  the  word,  imparting :  for  differ- 
ent gifts  are  distributed  to  each  individual,  that  all  may 
in  kindness  mutually  assist  one  another,  and  transfer  to 
others  what  each  one  possesses.  See  chap.  xii.  3 ;  and  1 
Cor.  xii.  11. 

To  confirm  you,  &c.  He  modifies  what  he  had  said  of 
imparting,  lest  he  should  seem  to  regard  them  such  as  were 
yet  to  be  instructed  in  the  first  elements  of  religion,  as 
though  they  were  not  hitherto  rightly  taught  in  Christ.  He 
then  says,  that  he  wished  so  to  lend  his  aid  to  them,  that 
they  who  had  for  the  most  part  made  a  proficiency,  might 
be  further  assisted  :  for  a  confirmation  is  what  we  all  want, 
until  Christ  be  fully  formed  in  us,     (Eph.  iv.  13.) 

12.  Being  not  satisfied  with  this  modest  statement,  he 
qualifies  it,  and  shows,  that  he  did  not  so  occujiy  the  place 
of  a  teacher,  but  that  he  wished  to  learn  also  from  them  ; 
as  though  he  said,  "  I  desire  so  to  confirm  you  according  to 
the  measure  of  grace  conferred  on  me,  that  your  example 

1  The  words,  n  ^a^ifffia  'PTviufiariKov,  some  spiritual  gift,  or  benefit,  seem 
to  be  of  a  general  import.  Some,  such  as  Chalmers  and  Haldane,  have 
supposed  that  a  miraculous  power  is  intended,  which  the  Apostles  alone 
conveyed,  such  as  the  power  of  speaking  with  tongues :  but  most  Commen- 
tators agree  in  the  view  here  given.  The  phrase  is  not  found  in  any  other 
place :  x^-i^'t^"-^  iii  the  plural  number,  is  used  to  designate  miraculous 
powers,  1  Cor.  xii.  9 ;  and  to.  Tyivftanxa  mean  the  same,  1  Cor.  xiv.  1.  But 
here,  no  doubt,  the  expression  includes  any  gift  or  benefit,  whether  mira- 
culous or  ordinary,  which  the  Apostle  might  have  been  made  the  means  of 
conveying. — Ed. 


58  COMMENTARIES  ON  THE  CHAP.  I.  12. 

may  also  add  courage  (alacritatem — alacrity)  to  my  faith, 
and  that  we  may  thus  mutually  benefit  one  anotlier." 

See  to  what  degree  of  modesty  his  pious  heart  submitted 
itself,  so  that  he  disdained  not  to  seek  confirmation  from 
unexperienced  beginners :  nor  did  he  speak  dissemblingly, 
for  there  is  no  one  so  void  of  gifts  in  the  Church  of  Christ, 
who  is  not  able  to  contribute  something  to  our  benefit :  but 
we  are  hindered  by  our  envy  and  by  our  pride  from  gather- 
ing such  fruit  from  one  another.  Such  is  our  high-minded- 
ness,  such  is  the  inebriety  produced  by  vain  reputation,  that 
despising  and  disregarding  others,  every  one  thinks  that  he 
possesses  what  is  abundantly  sufficient  for  himself  I  prefer 
to  read  with  Bucer,  exhortation  {exhortationem — encourage- 
ment) rather  than  consolatim  ;  for  it  agrees  better  with  the 
former  part.^ 

13.  Now  I  would  not  liave  you  13.  Nolo  vero  vos  ignorare,  fra- 
ignorant,  brethren,  that  oftentimes  tres,  quod  spepe  proposui  venire  ad 
I  purposed  to  come  unto  you,  (but     vos,  et  impeditus  sum  hactenus,  ut 

1  The  verb  is  o-j/^TajaxXx^iJva:/,  which  Grotius  connects  with  imTo^u  in 
the  preceding  verse ;  and  adds,  "  He  softens  what  he  had  said,  by  showing, 
that  he  Avould  not  only  bring  some  joy  to  them,  but  they  also  to  him." 
"  Ut  percipiara  consolationem — that  I  may  receive  consolation,"  Piscator  ; 
— "  Ut  una  recreemur — that  we  may  be  together  refreshed,"  Castelio ; 
"Adcommunem  exhortationem  percipiendam — in  order  to  receive  com- 
mon exhortation,"  Beza;  "  Ut  gaudium  et  voluptatem  ex  vobis  percipiam 
— that  I  may  receive  joy  and  pleasure  from  you ;"  vel,  "  Ut  mutuo  solatio 
invicem  nos  erigamus  atque  firmemus — that  by  nuitual  comfort  Ave  may 
console  and  strengthen  one  another,"  Schleiisner. 

The  verb  with  the  prefix,  <rvv,  is  only  found  here ;  but  the  verb  -ra^a- 
x,a.Xiu  frequently  occurs,  and  its  common  meaning  is,  to  beseech,  to  exhort, 
to  encourage,  and  by  these  means  to  comfort. 

With  regard  to  this  passage.  Professor  Stuart  says,  "  I  have  rendered 
the  word,  comfort,  only  because  I  cannot  find  any  EngUsh  word  which  will 
convey  the  full  sense  of  the  original." 

"  The  word  rendered  to  conifoi-t,"  says  Professor  Hodge,  "  means  to  in- 
vite, to  exhort,  to  instruct,  to  console,  &c.  Which  of  these  senses  is  to  be 
preferred  here,  it  is  not  easy  to  decide.  Most  probably  the  Apostle  in- 
tended to  use  the  word  in  a  wide  sense,  as  expressing  the  idea,  that  he  might 
be  excited,  encom'aged,  and  comforted  by  his  intercourse  with  his  Chris- 
tian brethren." — The  two  verses  may  be  thus  rendered: — 

11.  For  I  desire  much  to  see  you,  that  I  may  impart  to  you  some  spi- 

12.  ritual  benefit,  so  that  you  may  be  strengthened:  this  also  is  ivJiatl 
desire,  to  be  encouraged  together  with  you,  through  the  faith  wliich 
is  in  both,  even  in  you  and  in  me. 

Grotius  observes,  "  Iv  aXXriXon  improprie  dixit  pro  in  utrisque,  in  me  et 
vobis.     Dixit  sic  et  Demosthenes,  ra  cr^os  aXXnXoi;." — FA, 


CHAP.  I.  13.  EPISTLE  TO  THE  ROMANS.  59 

was  let  hitherto,)  that  I  might  have  fructum  aliquem  haberem  in  vobis, 

some  fruit  among  you  also,  even  as  sicut  et  in  reliquis  gentibus. 
among  other  Gentiles. 

14.  lam  debtor  both  to  the  Greeks         14.    Et    Gr.-ecis  et   Barbaris   et 
and  to  tlie  Barbarians,  both  to  the  sapientibus  et  stultis  debitor  sum. 
wise  and  to  the  imwise. 

15.  8o,  as  much  as  in  me  is,  I  am  lo.  Itaque  quantum  in  me  est, 
ready  to  preach  the  gospel  to  you  paratus  sum  vobis  quoque  qui  Ro- 
that  are  at  Rome  also.  m?e  estis  Evangelizare. 

13.  /  would  not  that  you  should  he  ignorant.  What  Le 
has  hitherto  testified — that  he  continually  requested  of  the 
Lord  that  he  might  visit  them,  might  have  apjjeared  a  vain 
thing,  and  could  not  have  obtained  credit,  had  he  neglected 
to  seize  the  occasion  when  offered :  he  therefore  says,  that 
the  effort  had  not  been  wanting,  but  the  opportunity  ;  for 
he  had  been  prevented  from  executing  a  purpose  often 
formed. 

We  hence  learn  that  the  Lord  frequently  upsets  the  pur- 
poses of  his  saints,  in  order  to  humble  them,  and  by  such 
humiliation  to  teach  them  to  regard  his  Providence,  that 
they  may  rely  on  it ;  though  the  saints,  who  design  nothing 
witliout  the  Lord's  Avill,  cannot  be  said,  strictly  speaking,  to 
be  driven  away  from  their  purposes.  It  is  indeed  the  pre- 
sumption of  impiety  to  pass  by  God,  and  without  him  to 
determine  on  things  to  come,  as  though  they  were  in  our 
own  power ;  and  this  is  what  James  sharply  reprehends  in 
chap.  iv.  13. 

But  he  says  that  he  was  hindered :  you  must  take  this  in 
no  other  sense,  but  that  the  Lord  employed  him  in  more 
urgent  concerns,  which  he  could  not  have  neglected  without 
loss  to  the  Church.  Thus  the  hinderances  of  the  godly  and 
of  the  unbelieving  differ :  the  latter  perceive  only  that  they 
are  hindered,  when  they  are  restrained  by  the  strong  hand 
of  the  Lord,  so  as  not  to  be  able  to  move ;  but  the  former 
are  satisfied  Avith  an  hinderance  that  arises  from  some  ap- 
proved reason  ;  nor  do  they  allow  themselves  to  attempt  any 
thing  beyond  their  duty,  or  contrary  to  edification. 

That  I  might  obtain  some  fruit,  &c.  He  no  doubt  speaks 
of  that  fruit,  for  the  gathering  of  which  the  Lord  sent  his 
Apostles,  "  I  have  chosen  you,  that  ye  may  go  and  bring 
forth  fruit,  and  that  your  fruit  may  remain."    (John  xv.  16.) 


60  COMMENTARIES  ON  THE  CHAP,  I.   14. 

Though  he  gathered  it  not  for  himself,  but  for  the  Lord,  he 
yet  calls  it  his  own  ;  for  the  godly  have  nothing  more  as 
their  own  than  the  work  of  promoting  the  glory  of  the 
Lord,  with  which  is  connected  all  their  happiness.  And  he 
records  what  had  haj^pened  to  him  with  respect  to  other 
nations,  that  the  Romans  might  entertain  hope,  that  his 
coming  to  them  would  not  be  unprofitable,  which  so  many 
nations  had  found  to  have  been  attended  with  so  much 
benefit. 

14.  7  am  a  debtor  both  to  the  Greeks  and  to  the  Barbarians, 
&c.  Those  whom  he  means  by  the  Greeks  and  the  Bar- 
barians, he  afterwards  explains  by  adding,  both  to  the  wise 
and  to  the  foolish ;  which  words  Erasmus  has  not  rendered 
amiss  by  "  learned  and  unlearned,"  {eruditos  et  rudes,)  but 
I  prefer  to  retain  the  very  words  of  Paul.  He  then  takes 
an  argument  from  his  own  office,  and  intimates  that  it 
ought  not  to  be  ascribed  to  his  arrogance,  that  he  thouglit 
himself  in  a  manner  capable  of  teaching  the  Romans,  how- 
ever much  they  excelled  in  learning  and  wisdom  and  in  the 
knowledge  of  things,  inasmuch  as  it  had  pleased  the  Lord 
to  make  him  a  debtor  even  to  the  wise.^ 

Two  things  are  to  be  here  considered — that  the  gospel  is 
by  a  heavenly  mandate  destined  and  ofl:ered  to  the  wise,  in 
order  that  the  Lord  may  subject  to  himself  all  the  wisdom 
of  this  world,  and  make  all  variety  of  talents,  and  every 
kind  of  science,  and  the  loftiness  of  all  arts,  to  give  way  to 
the  simplicity  of  his  doctrine ,'  and  what  is  more,  they  are 
to  be  reduced  to  the  same  rank  with  the  unlearned,  and  to 
be  made  so  meek,  as  to  be  able  to  bear  those  to  be  their 
fellow-disciples  under  their  master,  Christ,  whom  they  would 
not  have  deigned  before  to  take  as  their  scholars ;  and  then, 
that  the  unlearned  are  by  no  means  to  be  driven  away  from 

1  Chalmers  paraphrases  the  text  thus — "  I  am  bound,  or  I  am  under 
obligation,  laid  upon  me  by  the  duties  of  my  oiRce,  to  preach  both  to 
Greeks  and  Barbarians,  both  to  the  wise  and  the  unwise." 

In  modern  phraseology,  the  words  may  be  rendered,  "  Both  to  the  civi- 
lized and  to  the  uncivilized,  both  to  the  learned  and  to  the  unlearned,  am 
I  a  debtor."  The  two  last  terms  are  not  exactly  parallel  to  the  two  first, 
as  many  unlearned  were  among  the  Greeks,  or  the  civilized,  as  well  as 
among  the  Barbarians. — Ed. 


CHAP.  I.  16.  EPISTLE  TO  THE  ROMANS.  61 

this  scliool,  nor  are  they  to  flee  away  from  it  through  ground- 
less fear ;  for  if  Paul  was  indebted  to  them,  being  a  faithful 
debtor,  he  had  doubtless  discharged  what  he  owed ;  and 
thus  they  will  find  here  what  they  will  be  capable  of  enjoy- 
ing. All  teachers  have  also  a  rule  here  which  they  are  to 
follow,  and  that  is,  modestly  and  kindly  to  accommodate 
themselves  to  the  capacities  of  the  ignorant  and  unlearned. 
Hence  it  will  be,  that  they  will  be  able,  with  more  evenness 
of  mind,  to  bear  with  many  absurdities  and  almost  innumer- 
able things  that  may  disgust  them,  by  which  they  might 
otherwise  be  overcome.  They  are,  however,  to  remember, 
that  they  are  not  so  indebted  to  the  foolish,  as  that  they  are 
to  cherish  their  folly  by  immoderate  indulgence. 

15.  /  am  therefore  ready ^  &c.  He  concludes  what  he 
had  before  said  of  his  desire — that  as  he  knew  it  to  be  his 
duty  to  spread  the  gospel  among  them,  in  order  to  gather 
fruit  for  the  Lord,  he  was  anxious  to  fulfil  God's  calling,  as 
far  as  he  was  allowed  to  do  so  by  the  Lord. 

16.  For  I  am  not  ashamed  of  the         16.  Non  enim  pudet  me  Evan- 
gospel  of  Christ :  for  it  is  the  power  gelii  Christi,  quandoquidem  potentia 
of  God  unto  salvation  to  every  one  est  Dei,  in  salutem  omni  credenti, 
that  believeth ;  to  the  Jew  first,  and  ludseo  primum,  deinde  Graeco. 
also  to  the  Greek. 

17.  For  therein  is  the  righteous-         17.  Nam  justitia  Dei  in  eo  reve- 
ness  of  God  revealed  from  faith  to  latur  ex  fide  in  fidem,  sicut  scrip- 
faith  :  as  it  is  written,  The  just  shall  turn  est,  Justus  ex  fide  sua  vivet. 
live  by  faith. 

16.  7  am  not  indeed  ashamed,  &c.  This  is  an  anticipa- 
tion of  an  objection  ;  for  he  declares  beforehand,  that  he 
cared  not  for  the  taunts  of  the  ungodly ;  and  he  thus  pro- 
vides a  way  for  himself,  by  which  he  proceeds  to  pronounce 
an  eulogy  on  the  value  of  the  gospel,  that  it  might  not  ap- 
pear contemptible  to  the  Romans.  He  indeed  intimates 
that  it  was  contemi^tible  in  the  eyes  of  the  world ;  and  he 


'  TO  xar  ifi\  -jr^ofufiov,  literally,  "  As  to  me  there  is  readiness ;"  or,  accord- 
ing to  Stuart,  "  I'kere  is  a  readiness  so  far  as  it  respects  me."  But,  "  I 
am  ready,"  or,  "  I  am  prepared,"  conveys  the  meaning  sufficiently,  with- 
out the  other  words,  "  As  much  as  in  me  is."  By  saying  that  he  was  pre- 
pared, he  intimates  that  the  event  depended  on  another,  even  on  God. — 
Ed. 


62  COMMENTARIES  ON  THE  CHAP.  I.   IG. 

does  this  bj  saying,  that  he  was  not  ashamed  of  it.  And 
thus  he  prepares  them  for  bearing  the  reproach  of  the  cross 
of  Christ,  lest  they  shoukl  esteem  the  gospel  of  less  value  by 
finding  it  exposed  to  the  scoffs  and  reproaches  of  the  un- 
godly ;  and,  on  the  other  hand,  he  shows  how  valuable  it 
was  to  the  faithful.  If,  in  the  first  place,  the  power  of  God 
ought  to  be  extolled  by  us,  that  power  shines  forth  in  the 
gospel ;  if,  again,  the  goodness  of  God  deserves  to  be  sought 
and  loved  by  us,  the  gospel  is  a  display  of  his  goodness.  It 
ought  then  to  be  reverenced  and  honoured,  since  veneration 
is  due  to  God's  power ;  and  as  it  avails  to  our  salvation,  it 
ought  to  be  loved  by  us. 

But  observe  how  much  Paul  ascribes  to  the  ministry  of 
the  word,  when  he  testifies  that  God  thereby  puts  forth  his 
power  to  save  ;  for  he  speaks  not  here  of  any  secret  revela- 
tion, but  of  vocal  preaching.  It  hence  follows,  that  those  as 
it  were  wilfully  despise  the  power  of  God,  and  drive  away 
from  them  his  delivering  hand,  who  withdraw  themselves 
from  the  hearing  of  the  word. 

At  the  same  time,  as  he  works  not  effectually  in  all,  but 
only  where  the  Spirit,  the  inward  Teacher,  illuminates  the 
heart,  he  subjoins.  To  every  one  who  helieveth.  The  gospel 
is  indeed  offered  to  all  for  their  salvation,  but  the  power  of 
it  appears  not  everywhere :  and  that  it  is  the  savour  of 
death  to  the  ungodly,  does  not  proceed  from  what  it  is,  but 
from  their  own  wickedness.  By  setting  forth  but  one  sal- 
vation he  cuts  off  every  other  trust.  When  men  withdraw 
themselves  from  this  one  salvation,  they  find  in  the  gosj)el 
a  sure  proof  of  their  own  ruin.  Since  then  the  gospel  in- 
vites all  to  partake  of  salvation  without  any  difference,  it  is 
rightly  called  the  doctrine  of  salvation  :  for  Christ  is  there 
oflcred,  whose  peculiar  office  is  to  save  that  which  was  lost ; 
and  those  who  refuse  to  be  saved  by  him,  shall  find  him  a 
Judge.  But  everywhere  in  Scripture  the  word  salvation  is 
simply  set  in  opposition  to  the  word  destruction  :  and  hence 
we  must  observe,  when  it  is  mentioned,  what  the  subject  of 
the  discourse  is.  Since  then  the  gospel  delivers  from  ruin 
and  the  curse  of  endless  death,  its  salvation  is  eternal  life.^ 

'  On  tlie  power  of  God,  Parens  observes,  that  tlie  abstract,  after  tlie 


CHAP.  I.  17.  EPISTLE  TO  THE  ROMANS.  63 

First  to  the  Jeiu  and  then  to  the  Greek.  Under  the  word 
Greek,  he  inchides  all  the  Gentiles,  as  it  is  evident  from  the 
comparison  that  is  made  ;  for  the  two  clauses  comprehend 
all  mankind.  And  it  is  probable  that  he  chose  especially 
this  nation  to  designate  other  nations,  because,  in  the  first 
place,  it  was  admitted,  next  to  the  Jews,  into  a  participation 
of  the  gospel  covenant ;  and,  secondly,  because  the  Greeks, 
on  account  of  their  vicinity,  and  the  celebrity  of  their  lan- 
guage, were  more  known  to  the  Jews.  It  is  then  a  mode  of 
speaking,  a  part  being  taken  for  the  whole,  by  which  he 
connects  the  Gentiles  universally  with  the  Jews,  as  partici- 
pators of  the  gospel :  nor  does  he  thrust  the  Jews  from  their 
own  eminence  and  dignity,  since  they  were  the  first  partak- 
ers of  God's  promise  and  calling.  He  then  reserves  for  them 
their  prerogative  ;  but  he  immediately  joins  the  Gentiles, 
though  in  the  second  jilace,  as  being  partakers  with  them. 

17.  For^  the  righteousness  of  God,  &c.  This  is  an  explana- 
tion and  a  confirmation  of  the  preceding  clause — that  the 
gospel  is  the  power  of  God  unto  salvation.  For  if  we  seek 
salvation,  that  is,  life  with  God,  righteousness  must  be  first 
sought,  by  Avhich  being  reconciled  to  him,  we  may,  through 
him  being  propitious  to  us,  obtain  that  life  which  consists 
only  in  his  ftivour;  for,  in  order  to  be  loved  by  God,  we 
must  first  become  righteous,  since  he  regards  unrighteous- 
ness with  hatred.  He  therefore  intimates,  that  we  cannot 
obtain  salvation  otherwise  than  from  the  gospel,  since  no- 
where else  does  God  reveal  to  us  his  righteousness,  which 

Hebrew  manner,  is  put  for  the  concrete.  Power  means  the  instrnment 
of  God's  power ;  that  is,  the  gospel  is  an  instrument  rendered  efncacious 
by  divine  power  to  convey  salvation  to  believers  :  or,  as  Stuart  says,  "  It 
is  powerful  through  the  energy  which  he  imparts,  and  so  it  is  called  his 
power."  Chalmers  gives  this  paraphrase,  "  It  is  that,  which  however 
judged  and  despised  as  a  weak  instrument  by  the  men  of  this  world — it  is 
that,  to  which  he,  by  his  own  power,  gives  effect  for  the  recovery  of  that 
life  which  all  men  had  forfeited  and  lost  by  sin." 

"  The  gospel  is  a  divine  act,  which  continues  to  operate  through  all 
ages  of  the  world,  and  that  not  in  the  first  place  outwardly,  but  inwardly, 
in  the  depths  of  the  soid,  and  for  eternal  pvirposes." — Dr.  Olshausen. 

^  "  The  causative,  ya.^,  indicates  a  connexion  with  the  preceding,  that 
the  gospel  is  the  poAver  of  God :  the  reason  is,  because  by  the  gospel  is 
revealed  the  righteousness  of  God,  that  is,  made  known  by  it  is  a  way  of 
righteousness  and  of  obtaining  Ufe  before  God,  which  neither  the  law,  nor 
phik)sophy,  nor  any  other  doctrine,  was  able  to  show." — Parens. 


64-  COMMENTARIES  ON  THE  CHAP.  I.  ]  7. 

alone  delivers  us  from  perdition.  Now  this  righteousness, 
which  is  the  groundwork  of  our  salvation,  is  revealed  in  the 
gospel :  hence  the  gospel  is  said  to  be  the  power  of  God 
unto  salvation.  Thus  he  reasons  from  the  cause  to  the 
effect. 

Notice  further,  how  extraordinary  and  valuable  a  treasure 
does  God  bestow  on  us  through  the  gospel,  even  the  com- 
munication of  his  own  righteousness.  I  take  the  righteous- 
ness of  God  to  mean,  that  which  is  approved  before  his 
tribunal  -^  as  that,  on  the  contrary,  is  usually  called  the 
righteousness  of  men,  which  is  by  men  counted  and  supposed 
to  be  righteousness,  though  it  be  only  vapour.  Paul,  how- 
ever, I  doubt  not,  alludes  to  the  many  prophecies  in  which 
the  Spirit  makes  known  everywhere  the  righteousness  of 

1  "  The  righteousness  of  God,"  hKama-vvn  hou,  has  been  the  occasion  of 
much  toil  to  critics,  but  without  reason :  the  very  context  is  sufficient  to 
show  its  meaning,  it  being  what  the  gospel  reveals,  and  what  the  gospel 
reveals  is  abundantly  known  from  other  passages.  Whether  we  say,  it  is 
the  righteousness  which  is  approved  of  God,  as  Calvin  says,  or  provided 
by  God,  or  contrived  by  God,  or  imputed  by  God,  the  meaning  does  not 
materially  difiPer,  and  indeed  aU  these  things,  as  it  is  evident  from  Scrip- 
ture, are  true  respecting  it. 

There  is  more  difficulty  connected  with  the  following  words,  Ix  viffTicos 
lis  "riffTDi.  The  view  which  Calvin  gives  was  adopted  by  some  of  the 
Fathers,  such  as  Theopliylact  and  Clemens  Alexandrinus ;  and  it  is  that 
of  Melancthon,  Beza,  Scaliger,  Locke,  and  many  others.  From  Poole  we 
find  that  Chrysostom  gave  this  exposition,  "  From  the  obscure  and  in- 
choate faith  of  the  Old  Testament  to  the  clear  and  fuU  faith  of  the  New ;" 
and  that  Ambrose's  exposition  was  the  following,  "  From  the  faith  or 
fidelity  of  God  who  promises  to  the  faith  of  him  who  believes."  But  in 
all  these  views  there  is  not  that  which  comports  with  the  context,  nor  is 
the  construction  very  intelligible — "  revealed  from  faith,"  what  can  it 
mean  ?  To  render  the  passage  intelligibly,  £«  ■riffTtus  must  be  connected 
with  ^ix.tt.io<ruv>]  (loZ,  as  suggested  by  Hammond,  and  followed  by  Doddridge 
and  Macknight.  Then  it  would  be,  "  The  righteousness  of  God  by  faith, 
or,  which  is  by  faith :"  this  is  revealed  in  the  gospel  "  to  faith,"  that  is, 
in  order  that  it  may  be  believed ;  which  is  often  the  force  of  th  before  a 
noun ;  as,  th  tv'  avofiiav — in  order  to  do  wickedness ;  or,  us  ayiafff/.cm — in 
order  to  practise  holiness,  Rom  vi.  19.  Chalmers,  Stuart,  Barnes,  and 
Haldane  take  this  view.     The  verse  may  be  thus  rendered, — 

For  the  righteousness  of  God  by  faith  is  in  it  revealed  in  order  to 
be  believed,  as  it  is  written,  "  The  just  shall  by  faith  Hve." 
The  same  truth  is  conveyed  in  chap.  iii.  22 ;  and  similar  plu-aseology  is 
found  in  Phil.  iii.  9. 

Barnes  seems  fully  to  express  the  import  of  the  passage  in  these  words, 
"  God's  plan  of  justifying  men  is  revealed  in  the  gospel,  which  plan  is  by 
faith,  and  the  benefits  of  which  plan  shall  be  extended  to  all  that  have 
faith  or  that  believe." — Ed. 


CHAP.  I.  17.  EPISTLE  TO  THE  ROMANS.  65 

God  in  the  future  kingdom  of  Christ.  Some  explain  it  as 
the  righteousness  which  is  freely  given  us  by  God  :  and  I 
indeed  confess  that  the  words  will  bear  this  sense  ;  for  God 
justifies  us  by  the  gospel,  and  thus  saves  us :  yet  the  former 
view  seems  to  me  more  suitable,  though  it  is  not  what  I 
make  much  of.  Of  greater  moment  is  what  some  think, 
that  this  righteousness  does  not  only  consist  in  the  free  re- 
mission of  sins,  but  also,  in  part,  includes  the  grace  of  re- 
generation. But  I  consider,  that  we  are  restored  to  life 
because  God  freely  reconciles  us  to  himself,  as  we  shall  here- 
after show  in  its  proper  place. 

But  instead  of  the  expression  he  used  before,  "  to  every 
one  who  believeth,"  he  says  now,  from  faith  ;  for  righteous- 
ness is  offered  by  the  gospel,  and  is  received  by  faith.  And 
he  adds,  to  faith  :  for  as  our  faith  makes  progress,  and  as  it 
advances  in  knowledge,  so  the  righteousness  of  God  increases 
in  us  at  the  same  time,  and  the  possession  of  it  is  in  a 
manner  confirmed.  Wlien  at  first  we  taste  the  gospel,  we 
indeed  see  God's  smiling  countenance  turned  towards  us, 
but  at  a  distance :  the  more  the  knowledge  of  true  religion 
grows  in  us,  by  coming  as  it  were  nearer,  we  behold  God's 
favour  more  clearly  and  more  familiarly.  What  some  think, 
that  there  is  here  an  implied  comparison  between  the  Old 
and  New  Testament,  is  more  refined  than  well-founded  ;  for 
Paul  does  not  here  compare  the  Fathers  who  lived  under  the 
law  with  us,  but  points  out  the  daily  progress  that  is  made 
by  every  one  of  the  faithful. 

As  it  is  written,  &c.  By  the  authority  of  the  Prophet 
Habakkuk  he  proves  the  righteousness  of  faith  ;  for  he,  pre- 
dicting the  overthrow  of  the  proud,  adds  this — that  the  life 
of  the  righteous  consists  in  faith.  Now  we  live  not  before 
God,  except  through  righteousness :  it  then  follows,  that 
our  righteousness  is  obtained  by  faith  ;  and  the  verb  being 
future,  designates  the  real  perpetuity  of  that  life  of  which 
he  speaks ;  as  though  he  had  said, — that  it  would  not  be 
momentary,  but  continue  for  ever.  For  even  the  ungodly 
swell  with  the  false  notion  of  having  life ;  but  when  they 
say,  "  Peace  and  safety,"  a  sudden  destruction  comes  upon 
them,  (1  Thess.  v.  3.)     It  is  therefore  a  shadow,  which  en- 

E 


66  COMMENTARIES  ON  THE  CHAP.  I.  1 7. 

dures  only  for  a  moment.  Faith  alone  is  that  which  secures 
the  perpetuity  of  life  ;  and  whence  is  this,  except  that  it 
leads  us  to  God,  and  makes  our  life  to  depend  on  him  ?  For 
Paul  would  not  have  aptly  quoted  this  testimony  had  not 
the  meaning  of  the  Prophet  been,  that  we  then  only  stand, 
when  by  faith  we  recumb  on  God :  and  he  has  not  certainly 
ascribed  life  to  the  faith  of  the  godly,  but  in  as  far  as  they, 
having  renounced  the  arrogance  of  the  world,  resign  them- 
selves to  the  protection  of  God  alone/ 

He  does  not  indeed  professedly  handle  this  subject ;  and 
hence  he  makes  no  mention  of  gratuitous  justification  :  but 
it  is  sufficiently  evident  from  the  nature  of  faith,  that  this 
testimony  is  rightly  applied  to  the  present  subject.  Besides, 
we  necessarily  gather  from  his  reasoning,  that  there  is  a 
mutual  connection  between  faith  and  the  gospel :  for  as  the 
just  is  said  to  live  by  faith,  he  concludes  that  this  life  is 
received  by  the  gospel. 

We  have  now  the  principal  point  or  the  main  hinge  of  the 
first  part  of  this  Epistle, — that  we  are  justified  by  faith 
through  the  mercy  of  God  alone.  We  have  not  this,  indeed, 
as  yet  distinctly  expressed  by  Paul ;  but  from  his  own  Avords 
it  will  hereafter  be  made  very  clear — that  the  righteousness, 
which  is  grounded  on  faith,  depends  entirely  on  the  mercy 
of  God. 

18.  For  the  wrath  of  God  is  re-  18.  Revelatur  enim  ira  Dei  e 
vealed  from  heaven  against  all  un-  ccelo,  super  omnem  impietatem  et 
godliness  and  unrighteousness  of  injustitiam  hominum,  veritatem  Dei 
men,  who  hold  the  truth  in  unright-  injuste  continentium : 

eousness ; 

19.  Because  that  which  may  be  19.  Quia  quod  cognoscitur  de 
known  of  God  is  manifest  in  them  :  Deo  manifestum  est  in  ipsis :  Deus 
for  God  hath  shewed  it  unto  them.  enim  illis  manifestavit. 

'  Here  is  an  instance  in  which  Paul  quotes  the  Old  Testament,  neither 
exactly  from  the  Hebrew  nor  the  Septuagint.  The  Hebrew  is,  "  The 
just, — by  his  faith  shall  he  live,"  iTTl''  in310S3  pHV :  and  the  Septuagint 
turns  "  his  "'  into  "my,"  o  ?£  Vixaios  U  -riffTiu;  ^oZ  Xwirai — "  The  just  shall 
by  ray  faith  live  ;" — "  by  my  faith,"  that  is,  according  to  the  tenor  of  the 
passage,  "  by  faith  in  me."  The  passage  is  quoted  by  him  twice  besides, 
in  Gal.  iii.  11,  and  in  Heb.  x.  38,  but  exactly  in  the  same  words,  without 
the  pronoun  "  his"  or  '"my."  His  object  in  this,  as  in  some  similar  in- 
stances, M'as  to  state  the  general  truth  contained  in  the  passage,  and  not 
to  give  a  strictly  verbal  quotation. — Ed. 


CHAP.  T.  18.  EPISTLE  TO  THE  ROMANS.  67 

20.  For  the  invisible  things  of  him  20.  Si  quidem  invisibilia  ipsius, 
from  the  creation  of  the  world  are  ex  creatione  mundi  operibus  intel- 
clearly  seen,  being  understood  by  the  leeta,  conspiciuntiu",  seterna  qiioque 
things  that  are  made,  even  his  eter-  ejus  potentia,  et  divinitas  ;  ut  sint 
nal  power  and  Godhead ;   so  that  inexcusabiles. 

they  are  without  excuse  : 

21.  Because  that,  when  they  knew  21.  Quoniam  quum  Deum  cog- 
God,  they  glorified  him  not  as  God,  novissent,  non  tanquam  Deo  gloriam 
neither  were  thankful ;  but  became  dederunt,  aut  grati  fuerunt ;  exina- 
vain  in  their  imaginations,  and  their  niti  sunt  in  cogitationibus  suis,  et 
foohsh  heart  was  darkened.  obtenebratumest  stultumcoreorum. 

22.  Professing  themselves  to  be  22.  Quum  se  putarent  sapientes, 
wise,  they  became  fools,  stulti  facti  smit, 

23.  And  changed  the  glory  of  the  28.  Et  mutaverunt  gloriam  incor- 
uncorruptible  God    into   an  image  ruptibilis  Dei  similitudine  imaginis 
made  like  to  corruptible  man,  and  corruptibilis  hominis,  et  volucrum, 
to  birds,  and  four-footed  beasts,  and  et  quadrupedmn,  et  serpentum. 
creeping  things. 

18.  For^  revealed,  &c.  He  reasons  now  by  stating  things 
of  a  contrary  nature,  and  proves  that  there  is  no  righteous- 
ness except  what  is  conferred,  or  comes  through  the  gospel ; 
for  he  shows  that  without  this  all  men  are  condemned :  by 
it  alone  there  is  salvation  to  be  found.  And  he  brings,  as 
the  first  jDroof  of  condemnation,  the  fact, — that  though  the 
structure  of  the  world,  and  the  most  beautiful  arrangement 
of  the  elements,  ought  to  have  induced  man  to  glorify  God, 
yet  no  one  discharged  his  proper  duty :  it  hence  appears 
that  all  were  guilty  of  sacrilege,  and  of  wicked  and  abomin- 
able ingfratitude. 


^  The  connection  here  is  not  deemed  very  clear.  Stuart  thinks  that 
this  verse  is  connected,  as  the  former  one,  with  the  16th,  and  that  it  in- 
cludes a  reason  why  the  Apostle  was  not  ashamed  of  the  gospel :  and 
Macknight  seems  to  have  been  of  the  same  opinion,  for  he  renders  ya^p, 
besides.  In  this  case  the  revelation  of  ^vrath  from  heaven  is  that  which  is 
made  by  the  gospel.  This  certainly  gives  a  meaning  to  the  words,  "  from 
heaven,"  which  is  hardly  done  by  any  other  view.  That  the  gospel  reveals 
"  wrath,"  as  well  as  righteousness  to  be  obtained  by  faith,  is  what  is  unde- 
niable. Salvation  to  the  believer,  and  condemnation  to  the  unbeliever,  is 
its  sum  and  substance.  The  objection  made  by  Haldane  is  of  no  force, — 
that  the  Apostle  subsequently  shows  the  sins  of  mankind  as  committed 
against  the  light  of  natiu-e,  and  not  against  the  gospel ;  for  he  seems  to 
have  brought  forward  the  evidence  from  the  light  of  nature,  in  order  to 
confirm  the  evidence  from  the  light  of  revelation.  The  expression  is, 
"  Revealed  is  the  wrath  of  God,"  and  not  has  been.     See  Acts  xvii.  30,  31. 

This  is  the  view  taken  by  Turrettin ;  and  Parens  says,  "  There  is  no- 
thing to  prevent  us  from  referring  the  revelation  of  wrath,  as  well  as  the 
revelation  of  righteousness,  to  the  gospel." — Ed. 


68  COMMENTARIES  ON  THE  CHAP.  I.  18. 

To  some  it  seems  that  tins  is  a  main  subject,  and  that 
Paul  forms  his  discourse  for  the  purpose  of  enforcing  repent- 
ance ;  but  I  think  that  the  discussion  of  the  subject  begins 
here,  and  that  the  principal  jioint  is  stated  in  a  former  pro- 
position ;  for  Paul's  object  was  to  teach  us  where  salvation 
is  to  be  found.  He  has  already  declared  that  we  cannot 
obtain  it  excejit  through  the  gospel :  but  as  the  flesh  will 
not  willingly  humble  itself  so  far  as  to  assign  the  praise  of 
salvation  to  the  grace  of  God  alone,  Paul  shows  that  the 
whole  world  is  deserving  of  eternal  death.  It  hence  follows, 
that  life  is  to  be  recovered  in  some  other  way,  since  we  are 
all  lost  in  ourselves.  But  the  words,  being  well  considered, 
will  help  us  much  to  understand  the  meaning  of  the  passage. 

Some  make  a  difference  between  impiety  and  unrighteous- 
ness, and  think,  that  by  the  former  word  is  meant  the  pro- 
fanation of  God's  worship,  and  by  the  latter,  injustice  towards 
men  ;  but  as  the  Apostle  immediately  refers  this  unright- 
eousness to  the  neglect  of  true  religion,  we  shall  explain 
both  as  referring  to  the  same  thing.^  And  then,  all  the 
impiety  of  men  is  to  be  taken,  by  a  figure  in  language,  as 
meaning  "  the  impiety  of  all  men,"  or,  the  imj)iety  of  which 
all  men  are  guilty.  But  by  these  tw^o  words  one  thing  is 
designated,  and  that  is,  ingratitude  towards  God ;  for  we 
thereby  offend  in  two  ways  :  it  is  said  to  be  daeSeca,  impiety, 
as  it  is  a  dishonouring  of  God  ;  it  is  dSiKta,  unrighteousness, 
because  man,  by  transferring  to  himself  what  belongs  to 
God,  unjustly  deprives  God  of  his  glory.  The  word  wrath, 
according  to  the  usage  of  Scripture,  speaking  after  the  man- 
ner of  men,  means  the  vengeance  of  God  ;  for  God,  in  pun- 
ishing, has,  according  to  our  notion,  the  appearance  of  one 
in  Avrath.  It  imports,  therefore,  no  such  emotion  in  God, 
but  only  has  a  reference  to  the  perception  and  feeling  of  the 
sinner  who  is  punished.  Then  he  says  that  it  is  revealed 
from  heaven  ;  though  the  expression,  from  heaven,  is  taken 
by  some  in  the  sense  of  an  adjective,  as  though  he  had  said, 
"  the  wrath  of  the  celestial  God  ;"  yet  I  think  it  more  em- 

1  It  is  true  that  the  immediate  subject  is  the  neglect  of  religion ;  but 
then  injustice  towards  men  is  afterwards  introduced,  and  most  critics  take 
it  in  this  sense. — Ed. 


CHAP.  I.  19.  EPISTLE  TO  THE  ROMANS.  69 

phaticcal,  when  taken  as  having  this  import,  "  Wheresoever 
a  man  may  look  around  him,  he  will  find  no  salvation  ;  for 
the  wrath  of  God  is  poured  out  on  the  whole  world,  to  the 
full  extent  of  heaven.'' 

The  truth  of  God  means,  the  true  knowledge  of  God  ;  and 
to  hold  in  that,  is  to  suppress  or  to  obscure  it :  hence  they 
are  charged  as  guilty  of  robbery. — What  we  render  unjustly, 
is  given  literally  by  Paul,  in  unrighteousness,  which  means 
the  same  thing  in  Hebrew :  but  we  have  regard  to  perspi- 
cuity.^ 

19.  Inasmuch  as  wliat  may  he  known  of  God,  ha.  He  thus 
designates  what  it  behoves  us  to  know  of  God  ;  and  he 
means  all  that  appertains  to  the  setting  forth  of  the  glory 
of  the  Lord,  or,  which  is  the  same  thing,  whatever  ought  to 
move  and  excite  us  to  glorify  God.  And  by  this  expression 
he  intimates,  that  God  in  his  greatness  can  by  no  means  be 
fully  comprehended  by  us,  and  that  there  are  certain  limits 
within  which  men  ought  to  confine  themselves,  inasmuch  as 
God  accommodates  to  our  small  capacities  what  he  testifies 
of  himself.  Insane  then  are  all  they  who  seek  to  know  of 
themselves  what  God  is  :  for  the  Spirit,  the  teacher  of  perfect 
wisdom,  does  not  in  vain  invite  our  attention  to  what  may 
he  known,  to  yvcoarov  ;  and  by  what  means  this  is  known, 
he  immediately  explains.  And  he  said,  in  them  rather  than 
to  them,  for  the  sake  of  greater  emphasis :  for  though  the 
Apostle  adojDts  everywhere  Hebrew  phrases,  and  '2,  heth,  is 
often  redundant  in  that  language,  yet  he  seems  here  to  have 

^  This  clause,  -rZv  'rhv  a.Xr,^uav  iv  a^ixla  xanx'^'^'-'v,  is  differently  rendered, 
"  Veritatem  injuste  detinentes — unjustly  detaining  the  truth,"  Turrettin  ; 
*'  Who  stiffle  the  truth  in  unrighteousness,"  Chalmers ;  "  Who  hinder  the 
truth  by  unrighteousness,"  Stuart ;  "  Who  wickedly  oppose  the  truth," 
Hodge ;  "  Who  confine  the  truth  by  unrighteousness,"  Macknight. 

"  They  mshed  headlong,"  says  Parens,  "  into  impiety  against  God  and 
into  injustice  against  one  another,  not  through  ignorance,  but  Icnowingly, 
not  through  weakness,  but  wilfully  and  maliciously :  and  this  the  Apostle 
expresses  by  a  striking  metaphor,  taken  from  tyrants,  who,  against  right 
and  justice,  by  open  violence,  oppress  the  innocent,  bind  them  in  chains, 
and  detain  them  in  prison." 

The  sense  given  by  Schleusner  and  some  others,  "  Qui  cum  veri  Dei 
cognitione  pravitatem  vitfe  conjimgunt — who  connect  M-ith  a  knowledge 
of  the  true  God  a  wicked  hfe,"  seems  not  to  comport  with  the  context. 

"  The  truth  "  means  that  respecting  the  being  and  power  of  God  after- 
wards specified. — Ed. 


70  COMMENTAKIES  ON  THE  CHAP.  I.  20. 

intended  to  indicate  a  manifestation,  by  which  they  might 
be  so  closely  pressed,  that  they  could  not  evade  ;  for  every  one 
of  us  undoubtedly  finds  it  to  be  engraven  on  his  own  lieart.^ 
By  saying,  that  Ood  has  made  it  manifest,  he  means,  that 
man  was  created  to  be  a  spectator  of  this  formed  world,  and 
that  eyes  were  given  him,  that  he  might,  by  looking  on  so 
beautiful  a  picture,  be  led  up  to  the  Author  himself. 

20.  Since  his  invisible  things,^  &c.  God  is  in  himself  in- 
visible ;  but  as  his  majesty  shines  forth  in  his  works  and  in 
his  creatures  everywhere,  men  ought  in  these  to  acknow- 
ledge him,  for  they  clearly  set  forth  their  Maker :  and  for 
this  reason  the  Apostle  in  his  Epistle  to  the  Hebrews  says, 
that  this  world  is  a  mirror,  or  the  representation  of  invisible 
things.  He  docs  not  mention  all  the  particulars  which  may 
be  thought  to  belong  to  God  ;  but  he  states,  that  we  can 
arrive  at  the  knowledge  of  his  eternal  power  and  divinity  f 
for  he  who  is  the  framer  of  all  things,  must  necessarily  be 
W'ithout  beginning  and  from  himself  When  we  arrive  at 
this  point,  the  divinity  becomes  known  to  us,  which  cannot 
exist  except  accompanied  with  all  the  attributes  of  a  God, 
since  they  are  all  included  under  that  idea. 


1  Some  take  «v  avroTs,  to  mean  among  them,  i.e.,  as  Stuart  says,  "  in 
the  midst  of  them,  or  before  their  eyes,"  that  is,  in  the  visible  world  ; 
though  many  refer  it  'vnth  Calvin,  to  the  moral  sense,  and  that  the  expres- 
sion is  the  same  with  "  written  in  their  hearts,"  in  eh.  ii.  15. — Ed. 

*  There  is  a  passage  quoted  by  Wolfius  from  Aristotle,  in  his  book  De 
Mundo,  which  remarkably  coincides  with   a  part  of  this  verse — "  5ra<r>j 

StitiT^  (pvffii  yivof/.ivos  ahupnTos  a.'s'  avTui  TaJv  \fywv  Sio^iirai    o  ho; God,  UUSecn 

by  any  mortal  nature,  is  to  be  seen  by  the  works  themselves." — Ed. 

'  Divinitas,  hioTti;,  here  only,  and  not  ^sorfi;  as  in  Col.  i.  9.  Eisner 
and  others  make  a  difference  betAveen  these  two  words,  and  say,  that  the 
former  means  the  divinity  or  majesty  of  God,  and  the  latter  his  nature  or 
being.  There  seems  to  be  the  idea  of  goodness  conveyed  in  the  word, 
ii'ioTn; :  for  in  the  following  verse  there  are  two  things  laid  to  the  charge  of 
the  Gentiles  which  bear  a  reference  to  the  two  things  said  here — they  did 
not  glorify  him  as  God,  and  they  were  not  thankful.  He  made  himself 
known  by  j^owvr  as  God,  and  by  the  beneficent  exercise  of  that  power,  he 
had  laid  a  claim  to  the  gratitude  of  his  creatures.  See  Acts  xiv.  15 ;  and 
xvii.  25,  27. 

Venema,  in  his  note  on  this  passage,  shows,  that  goodness  was  regarded 
by  many  of  the  heathens  as  the  primary  attribute  of  Deity.  Among 
the  Greeks,  goodness — to  ayafov,  v,as  the  expression  by  which  the  Supreme 
Being  was  distingiushed.  And  it  appears  evident  from  the  context  that 
the  Apostle  included  this  idea  especially  in  the  word  hioTYn. — Ed. 


GIIAP.  I.  21.  EPISTLE  TO  THE  ROMANS.  71 

So  that  they  are  inexcusable.  It  hence  clearly  appears 
what  the  consequence  is  of  having  this  evidence — that  men 
cannot  allege  any  thing  before  God's  tribunal  for  the  pur- 
pose of  showing  that  they  are  not  justly  condemned.  Yet 
let  this  difference  be  remembered,  that  the  manifestation  of 
God,  by  which  he  makes  his  glory  known  in  his  creation,  is, 
with  regard  to  the  light  itself,  sufficiently  clear  ;  but  that 
on  account  of  our  blindness,  it  is  not  found  to  be  sufficient. 
We  are  not  however  so  blind,  that  we  can  plead  our  ignorance 
as  an  excuse  for  our  perverseness.  We  conceive  that  there 
is  a  Deity ;  and  then  we  conclude,  that  whoever  he  may  be, 
he  ought  to  be  worshipped :  but  our  reason  here  fails,  be- 
cause it  cannot  ascertain  who  or  what  sort  of  being  God  is. 
Hence  the  Apostle  in  Heb.  xi.  3,  ascribes  to  faith  the  light 
by  which  man  can  gain  real  knowledge  from  the  work  of 
creation,  and  not  without  reason  ;  for  we  are  prevented  by 
our  blindness,  so  that  we  reach  not  to  the  end  in  view ;  we 
yet  see  so  far,  that  we  cannot  pretend  any  excuse.  Both 
these  things  are  strikingly  set  forth  by  Paul  in  Actsxiv.  17, 
when  he  says,  that  the  Lord  in  past  times  left  the  nations 
in  their  ignorance,  and  yet  that  he  left  them  not  without 
witness  (d/u,dpTvpov,)  since  he  gave  them  rain  and  fertility 
from  heaven.  But  this  knowledge  of  God,  which  avails  only 
to  take  away  excuse,  differs  greatly  from  that  which  brings 
salvation,  which  Christ  mentions  in  John  xvii.  3,  and  in 
which  we  are  to  glory,  as  Jeremiah  teaches  us,  ch.  ix.  24. 

21.  For  luhen  they  knew  God,  &c.  He  plainly  testifies 
here,  that  God  has  presented  to  the  minds  of  all  the  means 
of  knowing  him,  having  so  manifested  himself  by  his  works, 
that  they  must  necessarily  see  what  of  themselves  they  seek 
not  to  know — that  there  is  some  God  ;  for  the  world  does 
not  by  chance  exist,  nor  could  it  have  proceeded  from  itself. 
But  we  must  ever  bear  in  mind  the  degree  of  knowledge  in 
which  they  continued  ;  and  this  appears  from  what  follows. 

They  glorified  him  not  as  God.  No  idea  can  be  formed  of 
God  without  including  his  eternity,  power,  wisdom,  good- 
ness, truth,  righteousness,  and  mercy.  His  eternity  appears 
evident,  because  he  is  the  maker  of  all  things — his  power, 
because  he  holds  all  things  in  his  hand  and  continues  their 


72  COMMENTARIES  ON  THE  CHAP.  I.  21. 

existence — his  wisdom,  because  he  has  arranged  things  in 
such  an  exquisite  order — his  goodness,  for  there  is  no  other 
cause  than  himself,  why  he  created  all  things,  and  no  other 
reason,  why  he  should  be  induced  to  preserve  them — his 
justice,  because  in  his  government  he  punishes  the  guilty 
and  defends  the  innocent — his  mercy,  because  he  bears  with 
so  much  forbearance  the  perversity  of  men — and  his  truth, 
because  he  is  unchangeable.  He  then  who  has  a  right 
notion  of  God  ought  to  give  him  the  praise  due  to  his  eter- 
nity, wisdom,  goodness,  and  justice.  Since  men  have  not 
recognised  these  attributes  in  God,  but  liave  dreamt  of  him 
as  though  he  were  an  empty  phantom,  they  are  justly  said 
to  have  impiously  robbed  him  of  his  own  glory.  Nor  is  it 
without  reason  that  he  adds,  that  they  were  not  thankful ;^ 
for  there  is  no  one  who  is  not  indebted  to  him  for  number- 
less benefits :  yea,  even  on  this  account  alone,  because  he 
has  been  pleased  to  reveal  himself  to  us,  he  has  abundantly 
made  us  indebted  to  him.  But  they  became  vain^  &c.  ;  that 
is,  having  forsaken  the  truth  of  God,  they  turned  to  the 

^  The  conjunctive,  ?,  is  for  oun,  says  Piscator :  but  it  is  a  Hebraism,  for 
1  is  sometimes  used  in  Hebrew  without  the  negative,  which  belongs  to  a 
former  clause. — Ed. 

"  The  original  words  are,  ly,a.raico^-^(rav  in  to7s  "hiaXoyiffi^ols  auTuiv, — "  Vani 
facti  sunt  in  ratiocinationibus  suis — they  became  vain  in  their  reasonings," 
Pareus,  Beza,  Turrettin,  and  Doddridge ;  "  They  became  foohsh  by  their 
own  reasonings,"  Iltwknight. 

"  Whatever  the  right  reason  within,"  says  Pareus,  "  or  the  frame  of 
the  world  without,  might  have  suggested  respecting  God,  they  indulged  in 
pleasing  speculations,  specious  reasonings,  and  in  subtle  and  frivolous  con- 
clusions ;  some  denied  the  existence  of  a  God,  as  Epicurus  and  Democri- 
tus — others  doubted,  as  Protagoras  and  Diagoras — others  affirmed  the 
existence  of  many  gods ;  and  these,  as  the  Platonics,  maintained  that  they 
are  not  corporeal,  while  the  Greeks  and  Romans  held  them  to  be  so,  who 
worshipped  dead  men,  impious,  cruel,  impure,  and  wicked.  There  Avere 
also  the  Egyptians,  who  worshipped  as  gods,  brute  animals,  oxen,  geese, 
birds,  crocodiles,  yea,  what  grew  in  their  gardens,  garlics  and  onions.  A 
very  few,  such  as  Plato  and  Aristotle,  acknowledged  one  supreme  Being ; 
but  even  these  deprived  him  of  his  providence.  These,  and  the  hke,  were 
the  monstrous  opinions  which  the  Gentiles  deduced  from  their  reasonings. 
They  became  vain,  foolish,  senseless." 

"  And  darkened  became  their  foolish  heart," — ^  aamiTos  ocItuv  xa^^la ; 
"cor  eorum  intelligentia  carens — their  heart  void  of  understanding;" 
"  their  unintelhgent  heart,"  Doddridge.  Perhaps  "  vmdiscerning  heart" 
would  be  the  most  suitable.  See  Math.  xv.  16.  Heart,  after  the  manner 
of  the  Hebrews,  is  to  be  taken  here  for  the  whole  soul,  especially  the 
mind. — Ed. 


CHAP.  I.  22.  EPISTLE  TO  THE  llOMANS.  73 

vanity  of  tlicir  own  reason,  all  the  acuteness  of  which  is 
fading  and  passes  away  like  vapour.  And  thus  their  foolish 
mind,  being  involved  in  darkness,  could  understand  nothing 
aright,  but  was  carried  away  headlong,  in  various  ways,  into 
errors  and  delusions.  Their  unrighteousness  was  this — they 
quickly  choked  by  their  own  depravity  the  seed  of  right 
knowledge,  before  it  grew  up  to  ripeness. 

22.  While  they  tuere  thinkmg,  &c.  It  is  commonly  inferred 
from  this  passage,  that  Paul  alludes  here  to  those  philoso- 
phers, who  assumed  to  themselves  in  a  peculiar  manner  the 
reputation  of  wisdom ;  and  it  is  thought  that  the  design  of 
his  discourse  is  to  show,  that  when  the  superiority  of  the 
great  is  brought  down  to  nothing,  the  common  people  would 
have  no  reason  to  suppose  that  they  had  any  thing  worthy 
of  being  commended :  but  they  seem  to  me  to  have  been 
guided  by  too  slender  a  reason ;  for  it  was  not  peculiar  to 
the  philosoi^hers  to  su2)pose  themselves  wise  in  the  know- 
ledge of  God,  but  it  was  equally  common  to  all  nations,  and 
to  all  ranks  of  men.  There  were  indeed  none  who  sought 
not  to  form  some  ideas  of  the  majesty  of  God,  and  to  make 
him  such  a  Ged  as  they  could  conceive  him  to  be  according 
to  their  own  reason.  This  presumption  I  hold  is  not  learned 
in  the  schools,  but  is  innate,  and  comes  with  us,  so  to  speak, 
from  the  womb.  It  is  indeed  evident,  that  it  is  an  evil 
which  has  prevailed  in  all  ages — that  men  have  allowed 
themselves  every  liberty  in  coining  superstitions.  The  arro- 
gance then  which  is  condemned  here  is  this — that  men 
sought  to  be  of  themselves  wise,  and  to  draw  God  down  to  a 
level  with  their  own  low  condition,  when  they  ought  humbly 
to  have  given  him  his  own  glory.  For  Paul  holds  this  jjrin- 
ciple,  that  none,  except  through  their  own  fault,  are  unac- 
quainted with  the  worship  due  to  God  ;  as  though  he  said, 
"  As  they  have  proudly  exalted  themselves,  they  have  be- 
come infatuated  through  the  righteous  judgment  of  God." 
There  is  an  obvious  reason,  which  contravenes  the  interpre- 
tation which  I  reject ;  for  the  error  of  forming  an  image  of 
God  did  not  originate  with  the  philosophers  ;  but  they,  by 
their  consent,  approved  of  it  as  received  from  others.^ 

^  Calvin  is  peculiar  in  his  exposition  of  this  verse.     Most  critics  agree 


74  COMMENTARIES  ON  THE  CHAP.  I.  23. 

23.  And  changed,  &c.  Having  feigned  siicli  a  God  as 
they  could  comprehend  according  to  their  carnal  reason, 
they  were  very  far  from  acknowledging  the  true  God :  but 
devised  a  fictitious  and  a  new  god,  or  rather  a  phantom.  And 
what  he  says  is,  that  they  changed  the  glory  of  God  ;  for  as 
though  one  substituted  a  strange  child,  so  they  departed 
from  the  true  God.  Nor  are  they  to  be  excused  for  this 
pretence,  that  they  believe  that  God  dwells  in  heaven,  and 
that  they  count  not  the  wood  to  be  God,  but  his  image ;  for 
it  is  a  high  indignity  to  God,  to  form  so  gross  an  idea  of  his 
majesty  as  to  dare  to  make  an  image  of  him.  But  from  the 
wickedness  of  such  a  presumption  none  were  exempt,  neither 
priests,  nor  statesmen,  nor  philosophers,  of  whom  the  most 
sound-minded,  even  Plato  himself,  sought  to  find  out  some 
likeness  of  God. 

The  madness  then  here  noticed,  is,  that  all  attempted  to 
make  for  themselves  an  image  of  God  ;  which  was  a  certain 
proof  that  their  notions  of  God  were  gross  and  absurd. 
And,  first,  they  befouled  the  majesty  of  God  by  forming  him 
in  the  likeness  of  a  corruptible  man :  for  I  prefer  this  ren- 
dering to  that  of  mortal  man,  which  is  adopted  by  Erasmus  ; 
for  Paul  sets  not  the  immortality  of  God  in  opposition  to  the 
mortality  of  man,  but  that  glory,  which  is  subject  to  no  de- 
fects, to  the  most  wretched  condition  of  man.  And  then, 
being  not  satisfied  with  so  great  a  crime,  they  descended 
even  to  beasts  and  to  those  of  the  most  filthy  kind ;  by 

in  thinking  that  those  referred  to  here  were  those  reputed  learned  among 
all  nations,  as  Beza  says,  "  Such  as  the  Druids  of  the  Gauls,  the  sooth- 
sayers of  the  Tuscans,  the  philosophers  of  the  Greeks,  the  priests  of  the 
Egyptians,  the  magi  of  the  Persians,  the  gymnosophists  of  the  Indians, 
and  the  Rabbins  of  the  Jews."  He  considers  that  the  Apostle  refers  espe- 
cially to  such  as  these,  though  he  speaks  of  all  men  as  appearing  to  them- 
selves very  wise  in  their  insane  devices  as  to  the  worsliip  of  God.  The 
wiser  they  thought  themselves,  the  more  foolish  they  became.  See  Jer. 
viii.  8,  9  r  1  Cor.  i.  19-22. 

"  This  is  the  greatest  unhappiness  of  man,  not  only  not  to  feel  his 
malady,  but  to  extract  matter  of  pride  from  what  ought  to  be  his  shame. 
What  they  deemed  to  be  their  wisdom  was  truly  their  folly."- — Haldane. 

It  is  a  just  remark  of  Hodge,  "  That  the  higher  the  advancement  of  the 
nations  in  refinement  and  philosophy,  the  greater,  as  a  general  rule,  the 
degradation  and  folly  of  their  systems  of  religion."  As  a  proof  he  men- 
tions the  ancient  Egyptians,  Greeks,  and  Romans,  as  compared  with  the 
aborigines  of  America. — Ed. 


CHAP.  I.  24. 


EPISTLE  TO  THE  ROMANS. 


75 


wliich  tlioir  stupidity  appeared  still  more  evident.  You  may- 
see  an  account  of  these  abominations  in  Lactantius,  in  Euse- 
bius,  and  in  Augustine  in  his  book  on  the  city  of  God. 


24.  Wherefore  God  also  gave 
them  up  to  uncleanness,  through 
the  hists  of  their  own  hearts,  to  dis- 
honour their  own  bodies  between 
themselves : 

25.  Who  changed  the  truth  of 
God  into  a  lie,  and  worshipped  and 
served  the  creature  more  than  the 
Creator,  who  is  blessed  for  ever. 
Amen. 

26.  For  this  cause  God  gave  them 
up  imto  vile  affections :  for  even  their 
women  did  change  the  natural  use 
into  that  which  is  against  nature : 

27.  And  likewise  also  the  men, 
leaving  the  natural  use  of  the  woman, 
burned  in  their  lust  one  toward  an- 
other :  men  with  men  working  that 
Avhich  is  unseemly,  and  receiving  in 
themselves  that  recompence  of  their 
error  which  was  meet. 

28.  And  even  as  they  did  not  like 
to  retain  God  m  their  knowledge, 
God  gave  them  over  to  a  reprobate 
mind,  to  do  those  things  which  are 
not  convenient ; 

29.  Being  filled  with  all  unright- 
eousness, fornication,  wickedness, 
covetousness,  maliciousness ;  full  of 
envy,  murder,  debate,  deceit,  malig- 
nity; whisperers, 

30.  Backbiters,  haters  of  God, 
despitefid,  proud,  boasters,  inventors 
of  evil  things,  disobedient  to  parents, 

31.  Without  understanding,  co- 
venant-breakers, Avithout  natural  af- 
fection, implacable,  unmerciful  : 

32.  Who,  knowing  the  judgment 
of  God,  that  they  which  commit  such 
things  are  worthy  of  death,  not  only 
do  the  same,  but  have  pleasure  in 
them  that  do  them. 


24.  Propterea  tradidit  illos  Deus 
in  cupiditates  cordium  suorum  in 
immunditiem,  ut  ignominia  affice- 
rent  corpora  sua  in  seipsis : 

25.  Qui  transmutarunt  veritatem 
ejus  in  mendacium  et  coluerunt  ac 
venerati  sunt  creaturam  supra  Crea- 
torem,  qui  est  benedictus  in  secula : 
Amen. 

26.  Propterea,  inquam,  tradidit 
illos  Deus  in  passiones  ignominiosas : 
ac  enim  femiufe  ipsorum  transmu- 
tarunt naturalem  usum  in  eum  qui 
est  prajter  naturam : 

27.  Similiter  et  viri  quoque, 
amisso  naturali  usu  feniinje,  exar- 
serunt  mutua  libidine,  alii  in  alios ; 
masculi  in  masculis  fceditatem  per- 
petrantes  et  quam  decebat  erro- 
ris  sui  mercedem  in  seipsis  reci- 
pientes. 

28.  Et  quemadmodum  non  pro- 
baverunt  Deum  habere  in  notitia, 
tradidit  illos  Deus  in  reprobam  men- 
tem,  ad  facienda  quaj  non  dece- 
rent; 

29.  Ut  essent  pleni  omni  injus- 
titia,  nequitia,  libidine,  avaritia, 
malitia ;  referti  invidia,  homicidio, 
contentione,  dolo,  perversitate ;  su- 
surrones, 

30.  Obtrectatores,  osores  Dei,  ma- 
lefici,  contumeliosi,  fastuosi,  reperto- 
res  malorum,  parentibus  immorigeri, 

31.  Intelligentise  expertes,  insocia- 
biJes,  affectu  humanitatis  carentes, 
foedifragi,  sine  misericordiae  sensu ; 

32.  Qui,  quum  Dei  judicium  cog- 
noverint,  quod  qui  talia  agimt,  digni 
sunt  morte,  non  tantum  ea  faciunt, 
sed  assentimitiu:  facieutibus. 


24.  God  therefore  gave  them  up,  &c.  As  impiety  is  a  hid- 
den evil,  lest  they  should  still  find  an  evasion,  he  shows,  by 
a  more  palpable  demonstration,  that  they  cannot  escape,  but 


76  COMMENTARIES  ON  THE  CHAP.  I.  24*. 

must  be  held  fast  hj  a  just  condemnation,  since  such  fruits 
have  followed  this  impiety  as  cannot  be  viewed  otherwise 
than  manifest  evidences  of  the  Lord's  wrath.  As  the  Lord's 
wrath  is  always  just,  it  follows,  that  what  has  exposed  them 
to  condemnation,  must  have  preceded  it.  By  these  evi- 
dences then  he  now  proves  the  apostacy  and  defection  of  men: 
for  the  Lord  indeed  does  so  punish  those,  who  alienate  them- 
selves from  his  goodness,  that  he  casts  them  headlong  into 
various  courses  which  lead  to  perdition  and  ruin.  And  by 
comparing  the  vices,  of  which  they  were  guilty,  with  the 
impiety,  of  which  he  had  before  accused  them,  he  shows  that 
they  suffered  punishment  through  the  just  judgment  of  God : 
for  since  nothing  is  dearer  to  us  than  our  own  honour,  it  is 
extreme  blindness,  when  we  fear  not  to  bring  disgrace  on 
ourselves ;  and  it  is  the  most  suitable  punishment  for  a  re- 
proach done  to  the  Divine  Majesty.  This  is  the  very  thing 
which  he  treats  of  to  the  end  of  the  chapter ;  but  he  handles 
it  in  various  ways,  for  the  subject  required  ample  illustra- 
tion. 

What  then,  in  short,  he  proves  to  us  is  this, — that  the  in- 
gratitude of  men  to  God  is  incapable  of  being  excused ;  for 
it  is  manifest,  by  unequivocal  evidences,  that  the  wrath  of 
God  rages  against  them  :  they  would  have  never  rolled  them- 
selves in  lusts  so  filthy,  after  the  manner  of  beasts,  had  not 
the  majesty  of  God  been  provoked  and  incensed  against 
them.  Since,  then,  the  worst  abominations  abounded  every- 
where, he  concludes  that  there  existed  among  them  evi- 
dences of  divine  vengeance.  Now,  as  this  never  rages  with- 
out reason,  or  unjustly,  but  ever  keeps  within  the  limits  of 
what  is  right,  he  intimates  that  it  hence  appears  that  per- 
dition, not  less  certain  than  just,  impended  over  all. 

As  to  the  manner  in  which  God  gives  up  or  delivers  men 
to  wickedness,  it  is  by  no  means  necessary  in  this  place  to 
discuss  a  question  so  intricate,  (longam — tedious.)  It  is  in- 
deed certain,  that  he  not  only  permits  men  to  fall  into  sin, 
by  allowing  them  to  do  so,  and  by  conniving  at  them ;  but 
that  he  also,  by  his  equitable  judgment,  so  arranges  things, 
that  they  are  led  and  carried  into  such  madness  by  their 
own  lusts,  as  well  as  by  the  devil.     He  therefore  adopts  the 


CHAP.  I.  24.  EPISTLE  TO  THE  ROMANS.  77 

word,  give  up,  according  to  the  constant  usage  of  Scripture ; 
which  word  they  forcibly  wrest,  who  tliink  that  we  are  led 
into  sin  only  by  the  permission  of  God  :  for  as  Satan  is  the 
minister  of  God's  wrath,  and  as  it  were  the  executioner,  so 
he  is  armed  against  us,  not  through  the  connivance,  but  by 
the  command  of  his  judge.  God,  however,  is  not  on  this  ac- 
count cruel,  nor  are  we  innocent,  inasmuch  as  Paul  plainly 
shows,  that  we  are  not  delivered  up  into  his  power,  except 
when  we  deserve  such  a  punishment.  Only  we  must  make 
this  exception,  that  the  cause  of  sin  is  not  from  God,  the 
roots  of  which  ever  abide  in  the  sinner  himself;  for  this 
must  be  true,  "  Thine  is  perdition,  0  Israel ;  in  me  only  is 
thy  help."  (Hos.  xiii.  9.)^ 

By  connecting  the  desires  or  lusts  of  man's  heart  with  un- 
cleanness,  he  indirectly  intimates  what  sort  of  progeny  our 
heart  generates,  when  left  to  itself  The  expression,  among 
themselves,  is  not  without  its  force ;  for  it  significantly  ex- 


^  On  this  subject  Augustine,  as  quoted  by  Poole,  uses  a  stronger  lan- 
guage than  which  we  find  here  : — Tradidit  non  solum  per  patientiam  etper- 
missionem,  sed  per  potentiam  et  quasi  actionem ;  non  faciendo  voluntates 
malas,  sed  eis  jam  malis  utendo  ut  voluerit ;  mtdta  et  intra  ipsos  et  extra 
ipsos  operando,  a  quibusillioccasionemcapiunt  gravitis  peccandi  ;  largiendo 
illis  admonitioius,  jiagella,  heneficia,  &;c.,  quibus  quoque  eos  scivit  Deus  ad 
suam  perniciem  abusuros — "  He  delivered  them  up,  not  only  by  suffer- 
ance and  permission,  but  by  power,  and  as  it  were  by  an  efficient  opera- 
tion ;  not  by  making  evil  their  wills,  but  by  using  them,  being  already  evil, 
as  he  pleased ;  by  working  many  things  both  within  and  without  them, 
from  which  they  take  occasion  to  sin  more  grievously ;  by  giving  them 
warnings,  scourges,  benefits,  &c.,  which  God  knew  they  would  abuse  to 
their  own  destruction." — This  is  an  awful  view  of  God's  proceedings  to- 
wards those  who  wilfully  resist  the  truth,  but  no  doubt  a  true  one.  Let 
all  who  have  the  opportunity  of  knowing  the  truth  tremble  at  the  thought 
of  making  light  of  it. 

The  preposition  iv  before  desires  or  lusts,  is  used  after  the  Hebrew  man- 
ner, in  the  sense  of  to  or  into ;  for  1  beth,  means  in,  and  to,  and  also  bt/  or 
through;  and  such  is  the  import  of  £v  as  frequently  used  by  the  Apostle. 
It  is  so  used  in  the  preceding  verse, — i"  ofioia/fian — into  the  likeness,  &c. 
Then  the  verse  would  be,  as  Calvin  in  sense  renders  it, — 

God  also  on  this  account  delivered  them  up  to  the  lusts  of  their  own 
hearts  to  work  uncleanness,  that  they  might  dishonour  their  bodies 
among  themselves. 

The  import  of  us  axtt^a^(r'iav,  in  order  to  uncleanness,  is  no  doubt,  to  work 
uncleanness;  the  Apostle  frequently  uses  this  kind  of  expression.  Stuart 
labours  here  unnecessarily  to  show,  that  God  gave  them  up,  being  in  their 
lusts,  &c.,  taking  the  clause  as  a  description  of  those  who  were  given  up ; 
but  the  plainest  meaning  is  that  which  Calvin  gives. — Ed. 


78  COMMENTARIES  ON  THE  CHAP.  I.  26. 

presses  how  deep  and  indelible  are  the  marks  of  infamy  im- 
printed on  our  bodies. 

25.  Who  changed,  &c.  He  repeats  what  he  had  said  be- 
fore, though  in  different  words,  in  order  to  fix  it  deeper  in 
our  minds.  When  the  truth  of  God  is  turned  to  a  lie,  his 
glory  is  obliterated.  It  is  then  but  just,  that  they  should  be 
besprinkled  with  every  kind  of  infamy,  who  strive  to  take 
away  from  God  his  honour,  and  also  to  reproach  his  name. — 
And  worsh{p2}ed,  &c.  That  I  might  include  two  words  in 
one,  I  have  given  this  rendering.  He  points  out  esj)ecially 
the  sin  of  idolatry  ;  for  religious  honour  cannot  be  given  to 
a  creature,  without  taking  it  away,  in  a  disgraceful  and 
sacrilegious  manner,  from  God :  and  vain  is  the  excuse  that 
images  are  worshipped  on  God's  account,  since  God  acknow- 
ledges no  such  worship,  nor  regards  it  as  acceptable  ;  and  the 
true  God  is  not  then  worshipped  at  all,  but  a  fictitious  God, 
whom  the  flesh  has  devised  for  itself^ — What  is  added,  Who 
is  blessed  for  ever,  I  explain  as  having  been  said  for  the  pur- 
pose of  exposing  idolaters  to  greater  reproach,  and  in  this 
way,  "  He  is  one  whom  they  ought  alone  to  have  honoured 
and  worshipped,  and  from  whom  it  was  not  right  to  take 
away  any  thing,  no,  not  even  the  least." 

26.  Ood  therefore  gave  them  up,  &c.  After  having  intro- 
duced as  it  were  an  intervening  clause,  he  returns  to  what 
he  had  before  stated  res23ecting  the  judgment  of  God  :  and 

1  The  words,  "  the  truth  of  God,"  and  "  falsehood,"  or,  a  lie,  are  He- 
braistic in  their  meaning,  signifying  "  the  true  God,"  and  "  an  idol."  The 
word,  which  means  a  lie,  is  often  in  Hebrew  applied  to  any  thing  made  to 
be  worshipped.  See  Is.  xliv.  17s  compared  with  20  ;  Jer.  xiii.  25.  Stuart 
renders  the  sentence,  "  Who  exchanged  the  true  God  for  a  false  one." 
Woljius  objects  to  this  view,  and  says,  "  I  prefer  to  take  d>.nhta.t  toZ  hoZ, 
for  the  truth  made  known  by  God  to  tlie  Gentiles,  of  which  see  ver.  18,  and 
the  following  verses :  ihey  changed  i\\is  into  a  lie,  t.e.,  into  those  insane 
and  absurd  notions,  into  which  they  were  led  by  their  'hiaXoyKTi/.ols — reason- 
ings, ver.  21."  The  expression — -^a^a  tov  xritravra,  has  been  rendered  by 
Erasmus,  "  above  the  Creator ;"  by  Luther,  "  rather  than  the  Creator  ;" 
by  Beza,  "  to  the  neglect  of  the  Creator — prseterito  conditore  ;"  and  by 
Grotius,  "  in  the  place  of  the  Creator."  The  two  last  are  more  consonant 
with  the  general  tenor  of  the  context ;  for  the  persons  here  spoken  of,  ac- 
cording to  the  description  given  of  them,  did  not  worship  God  at  all ; 
■ra^a.  is  evidently  used  in  the  sense  of  exclusion  and  opposition,  ■'ra^a.  tov  yo//,ov 
— contrarv  to  the  law,  Acts  xviii.  13;  fraja  (pi^riy — contrary  to  natiu-e, 
ver.  26.     See  Gal.  i.  S.—Ed. 


CHAP.  I.  28.  EPISTLE  TO  THE  ROMANS.  79 

he  brings,  as  tlie  first  example,  the  dreadful  crime  of  un- 
natural lust ;  and  it  hence  appears  that  they  not  only  aban- 
doned themselves  to  beastly  lusts,  but  became  degraded 
beyond  the  beasts,  since  they  reversed  the  whole  order  of 
nature.  He  then  enumerates  a  long  catalogue  of  vices  which 
had  existed  in  all  ages,  and  then  prevailed  everywhere  with- 
out any  restraint. 

It  is  not  to  the  purpose  to  say,  that  every  one  was  not 
laden  with  so  great  a  mass  of  vices  ;  for  in  arraigning  the 
common  baseness  of  men,  it  is  proof  enough  if  all  to  a  man 
are  constrained  to  acknowledge  some  faults.  So  then  we 
must  consider,  that  Paul  here  records  those  abominations 
which  had  been  common  in  all  ages,  and  were  at  that  time 
especially  prevalent  everywhere  ;  for  it  is  marvellous  how 
common  then  was  that  filthiness  which  even  brute  beasts 
abhor;  and  some  of  these  vices  were  even  popular.  And 
he  recites  a  catalogue  of  vices,  in  some  of  which  the  whole 
race  of  man  were  involved  ;  for  though  all  were  not  murder- 
ers, or  thieves,  or  adulterers,  yet  there  were  none  who  were 
not  found  polluted  by  some  vice  or  another.  He  calls  those 
disgraceful  passions,  which  are  shameful  even  in  the  estima- 
tion of  men,  and  redound  to  the  dishonouring  of  God. 

27.  Such  a  reward  for  their  error  as  was  vieet.  They 
indeed  deserved  to  be  blinded,  so  as  to  forget  themselves, 
and  not  to  see  any  thing  befitting  them,  who,  through  their 
own  malignity,  closed  their  eyes  against  the  light  offered 
them  by  God,  that  they  might  not  behold  his  glory  :  in 
short,  they  who  w^ere  not  ashamed  to  extinguish,  as  much 
as  they  could,  the  glory  of  God,  which  alone  gives  us  light, 
deserved  to  become  blind  at  noonday. 

28.  And  as  they  chose  not,  &c.  There  is  an  evident  com- 
parison to  be  observed  in  these  words,  by  which  is  strikingly 
set  forth  the  just  relation  between  sin  and  punishment.  As 
they  chose  not  to  continue  in  the  knowledge  of  God,  which 
alone  guides  our  minds  to  true  wisdom,  the  Lord  gave  them 
a  perverted  mind,  which  can  choose  nothing  that  is  right.^ 

'  There  is  a  correspondence  between  the  words  oIk  lioxifiatrav — they  did 
not  approve,  or  think  worthy,  and  ahoxifiov — unapproved,  or  worthless, 
which  is  connected  with  voZv,  mind.     The  verb  means  to  try  or  prove  a 


80  COMMENTARIES  ON  THE  CHAP.  I.  28. 

And  by  saying,  that  they  chose  not,  {non  probasse — apiDrovecl 
not,)  it  is  the  same  as  though  he  had  said,  that  they  pursued 
not  after  the  knowledge  of  God  with  the  attention  they 
ought  to  have  done,  but,  on  the  contrary,  turned  away  their 
thoughts  designedly  from  God.  He  then  intimates,  that 
they,  making  a  depraved  choice,  preferred  their  own  vanities 
to  the  true  God ;  and  thus  the  error,  by  which  they  were 
deceived,  was  voluntary. 

To  do  those  things  which  were  not  meet.  As  he  had  hither- 
to referred  only  to  one  instance  of  abomination,  which  pre- 
vailed indeed  among  many,  but  was  not  common  to  all,  he 
begins  here  to  enumerate  vices  from  which  none  could  be 
found  free :  for  though  every  vice,  as  it  has  been  said,  did 
not  appear  in  each  individual,  yet  all  were  guilty  of  some 
vices,  so  that  every  one  might  separately  be  accused  of  mani- 
fest depravity.  As  he  calls  them  in  the  first  instance  not 
meet,  understand  him  as  saying,  that  they  were  inconsistent 
with  every  decision  of  reason,  and  alien  to  the  duties  of  men : 
for  he  mentions  it  as  an  evidence  of  a  perverted  mind,  that 
men  addicted  themselves,  without  any  reflection,  to  those 
vices,  which  common  sense  ought  to  have  led  them  to  re- 
nounce. 

But  it  is  labour  in  vain  so  to  connect  these  vices,  as  to 
make  them  dependent  one  on  another,  since  this  was  not 

thing,  as  metal  by  fire,  then  to  distinguish  between  what  is  genuine  or 
otherwise,  and  also  to  approve  of  what  is  good  and  valuable.  To  approve, 
or  think  fit  or  worthy,  seems  to  be  the  meaning  here.  Derived  from  tliis 
verb  is  aloxifio;,  which  is  applied  to  unapproved  or  adulterated  money, — 
to  men  unsound,  not  able  to  bear  the  test,  not  genuine  as  Christians,  2 
Cor.  xiii.  5, — to  the  earth  that  is  unfit  to  produce  fruits,  Heb.  vi.  8.  The 
nearest  alliteration  that  can  perhaps  be  presented  is  the  following,  "  And 
as  they  did  not  deem  it  worth  while  to  acknowledge  God,  God  delivered 
them  up  to  a  worthless  mind,"  that  is,  a  mind  unfit  to  discern  between 
right  and  wTong.  Beza  gives  this  meaning,  "  Mentem  omnis  judicii  ex- 
pertem — a  mind  void  of  all  judgment."  Locke's  "  unsearching  mind,"  and 
Mackniglit's  "  unapproving  mind,"  and  Doddridge's  "  undiscerning  mind," 
do  not  exactly  convey  the  right  idea,  though  the  last  comes  nearest  to  it. 
It  is  an  unattesting  mind,  not  capable  of  bringing  tilings  to  the  test — S»x/- 
(ii/o»,  not  able  to  distinguish  between  things  of  the  most  obvious  nature. 

"To  acknowledge  God"  is  literally  "to  have  God  in  recognition — rov 
hev  ^x^'^  "  WiyMairu."  Venemci  says,  that  this  is  a  purely  Greek  idiom, 
and  adduces  passages  from  Herodotus  and  Xenophon  ;  from  the  first,  the 
following  phrase,  l>  akoylri  'ix^ii — to  have  in  contempt,  i.e.,  to  contemn  or 
despise. — Ed. 


CHAP.  T.  80.  EPISTLE  TO  THE  liOMANS.  81 

Paul's  design  ;  but  he  set  them  down  as  they  occurred  to 
his  mind.  What  each  of  them  signifies,  we  shall  very  briefly 
explain. 

29.  Understand  by  unrighteousness,  the  violation  of  jus- 
tice among-  men,  by  not  rendering  to  each  his  due.  I  have 
rendered  Trovqpiav,  according  to  the  opinion  of  Ammonius, 
wickedness ;  for  he  teaches  us  that  irovripov,  the  wicked,  is 
SpaariKov  kukov,  the  doer  of  evil.  The  word  (nequitia)  then 
means  practised  wickedness,  or  licentiousness  in  doing  mis- 
chief :  but  maliciousness  (lyialitia)  is  that  depravity  and 
obliquity  of  mind  which  leads  us  to  do  harm  to  our  neigh- 
bour.^ For  the  word,  wopvetav,  which  Paul  uses,  I  have  put 
lust,  (libidineni.)  I  do  not,  however,  object,  if  one  prefers  to 
render  it  fornication  ;  but  he  means  the  inward  passion  as 
well  as  the  outward  act.  ^  The  words  avarice,  envy,  and 
mw-der,  have  nothing  doubtful  in  their  meaning.  Under 
the  word  strife,  (contentione,)  ^  he  includes  quarrels,  fightings, 
and  seditions.  We  have  rendered  KaKorjdelav,  pervei^sity,  {per- 
versitatem  ;Y  which  is  a  notorious  and  uncommon  wicked- 
ness ;  that  is,  when  a  man,  covered  over,  as  it  were,  with 
hardness,  has  become  hardened  in  a  corrupt  course  of  life  by 
custom  and  evil  habit. 

80.  The  word  deoarv^el^  means,  no  doubt,  haters  of  God ; 
for  there  is  no  reason  to  take  it  in  a  passive  sense,  (hated  of 
God,)  since  Paul  here  proves  men  to  be  guilty  by  manifest 
vices.  Those,  then,  are  designated,  who  hate  God,  whose 
justice  they  seem  to  resist  by  doing  wrong.  Whispere7's 
(susurrones)  and  slanderer's  {pbtrectatoresY  are  to  be  thus 
distinguished  ;  the  former,  by  secret  accusations,  break  ofi" 


1  The  two  words  are  rrowipia,  and  x.a.xia,.  Doddridge  renders  them  "  mis- 
chief and  malignity."  Parens  says  that  kockIo,  is  vice,  opposed  to  rn  afiTn 
— virtue. — Ed. 

*  "  iiofnia,  has  an  extended  sense,  comprehending  all  illicit  intercourse, 
whether  fornication,  adultery,  incest,  or  any  other  venus  illicita," — Stuart. 

'  Improperly  rendered  "debate"  in  our  version — s'j'So;,  "strife,"  by 
Macknight,  and  "  contention,"  by  Doddridge. — Ed. 

*  In  our  version,  "  malignity ;"  by  Macknight,  "  bad  disposition :"  and 
by  Doddridge,  "  inveteracy  of  evil  habits."  Schleusner  thinks  that  it 
means  here  "  malevolence." — Ed. 

^  KccTccXaXov;,  literally  gainsayers,  or  those  who  speak  against  others, — 
defamers,  calumniators  ;  rendered  "revilers,"  by  Macknight. — Ed. 

F 


82  COMMENTARIES  ON  THE  CHAP,  I.  32. 

the  friendships  of  good  men,  inflame  their  minds  with  anger, 
defame  the  innocent,  and  sow  discords  ;  and  the  latter, 
through  an  innate  mahgnity,  spare  the  reputation  of  no  one, 
and,  as  though  they  were  instigated  by  the  fury  of  evil- 
speaking,  they  revile  the  deserving  as  well  as  the  undeserv- 
ing. We  have  translated  uSpiara^,  villanous,  (maleficos  ;)  for 
the  Latin  authors  are  wont  to  call  notable  injuries  villanies, 
such  as  plunders,  thefts,  burnings,  and  sorceries  ;  and  these 
were  the  vices  which  Paul  meant  to  point  out  here.^  I  have 
rendered  the  word  v'7repri(f)avov<;,  used  by  Paul,  insolent,  (con- 
tumeliosos  ;)  for  this  is  the  meaning  of  the  Greek  word :  and 
the  reason  for  the  word  is  this, — because  such  being  raised, 
as  it  were,  on  high,  look  down  on  those  who  are,  as  it  were, 
below  them  with  contempt,  and  they  cannot  bear  to  look  on 
their  equals.  Haughty  are  they  who  swell  with  the  empty 
wind  of  overweeningness.  Unsociable^  are  those  who,  by 
their  iniquities,  unloose  the  bands  of  society,  or  those  in 
whom  there  is  no  sincerity  or  constancy  of  faith,  who  may 
be  called  truce-breakers. 

31 .  Without  the  feelings  of  humanity  are  they  who  have 
put  off  tlie  first  affections  of  nature  towards  their  own  rela- 
tions. As  he  mentions  the  want  of  mercy  as  an  evidence  of 
human  nature  being  depraved,  Augustine,  in  arguing  against 
the  Stoics,  concludes,  that  mercy  is  a  Christian  virtue. 

32.  Who,  knowing  the  judgment'^  of  God,  &c.  Though  this 
passage  is  variously  explained,  yet  the  following  appears  to 

^  The  three  words,  iS^io-ras,  tiTi^niiavov;,  and  aXaZ^ota;,  seem  to  designate 
three  properties  of  a  proud  spirit — disdainful  or  insolent,  haughty  and 
vainglorious.  The  vS^io-to.!  are  those  Avho  treat  others  petulantly,  contu- 
meliously,  or  insidtingly.  '•  Insolent,"  as  given  by  Macl-night,is  the  most 
suitable  word.  The  l-Tn^'^ipdvos  is  one  who  sets  himself  to  view  above 
otliers,  the  high  and  elevated,  who  exhibits  himself  as  superior  to  others. 
The  a.>.aZ,u\i  is  the  boaster,  who  assumes  more  than  what  belongs  to  him, 
or  promises  more  than  what  he  can  pertorm.  These  three  forms  of  pride 
are  often  seen  in  the  world. — Ed. 

"-  Unsocialrilcs — atruv^irous.  "  Faithless,"  perhaps,  would  be  the  most 
suitable  word.  "  Who  adhere  not  to  compacts,"  is  the  explanation  of 
Ilesijchius. 

To  preserve  the  same  negative  according  to  Avhat  is  done  in  Glreek,  we 
may  render  the  31st  verse  as  follows  : — 

31.  Unintelligent,  vmfaithfid,  unnatural,  unappeasable,  unmercifiil. — Ed. 

^  Qdvin  has  •' justitiam  "  here,  though  "judicium  "  is  given  in  the  text. 
— Ed. 


CHAP.  ir.  ].  EPISTLE  TO  THE  ROMANS.  83 

mo  the  correctest  interpretation, — that  men  left  notliing 
undone  for  the  purpose  of  giving-  unbridled  liberty  to  their 
sinful  propensities ;  for  having  taken  away  all  distinction 
between  good  and  evil,  they  approved  in  themselves  and  in 
others  those  things  which  they  knew  displeased  God,  and 
would  be  condemned  by  his  righteous  judgment.  For  it  is 
the  summit  of  all  evils,  when  the  sinner  is  so  void  of  shame, 
that  he  is  pleased  with  his  own  vices,  and  will  not  bear  them 
to  be  rej)roved,  and  also  cherishes  them  in  others  by  his 
consent  and  approbation.  This  desperate  wickedness  is  thus 
described  in  Scripture  :  "  They  boast  when  they  do  evil," 
(Prov.  ii.  14.)  "  She  has  spread  out  her  feet,  and  gloried  in 
her  wickedness,"  (Ezek.  xvi.  25.)  For  he  who  is  ashamed  is 
as  yet  healable  ;  but  when  such  an  impudence  is  contracted 
through  a  sinful  habit,  that  vices,  and  not  virtues,  please  us, 
and  are  approved,  there  is  no  more  any  hope  of  reformation. 
Such,  then,  is  the  interpretation  I  give  ;  for  I  see  that  the 
Apostle  meant  here  to  condemn  something  more  grievous 
and  more  wicked  than  the  very  doing  of  vices  :  what  that  is 
I  know  not,  except  we  refer  to  that  which  is  the  summit  of 
all  wickedness, — that  is,  when  wretched  men,  having  cast 
away  all  shame,  undertake  the  patronage  of  vices  in  opposi- 
tion to  the  righteousness  of  God. 


CHAPTER  IL 

1.  Therefore  thou  art  inexcusable,  O  1.  Propterea  inexcusabilis  es,  O 
man,  whosoever  thou  art  that  judgest :  homo,  quicunque  judicas  :  in  quo 
for  wherein  thou  judgest  another,  thou  enini  judicas  alteruin,  teipsimi  con- 
condemnest  thyself ;  for  thou  that  judg-  demnas  ;  eadem  enim  facis  dum 
est  doest  the  same  things.  judicas. 

2.  But  we  are  sure  that  the  judgment  2.  Novimus  au'cm  quod  judi- 
of  God  is  according  to  trvith  against  cium  Dei  est  secundum  veritatem 
them  which  commit  such  things.  in  eos  qui  talia  aguut. 

This  reproof  is  directed  against  hypocrites,  who  dazzle  the 
eyes  of  men  by  displays  of  outward  sanctity,  and  even  think 
themselves  to  be  accepted  before  God,  as  though  they  had 
given  him  full  satisfaction.  Hence  Paul,  after  having  stated 
the  grosser  vices,  that  he  might  prove  that  none  are  just 


84  COMMENTARIES  ON  THE  CHAP.  II.  1 . 

before  God,  now  attacks  saintlings  {sanctulos)  of  this  kind, 
who  could  not  have  been  included  in  the  first  catalogue. 
Now  the  inference  is  too  simple  and  plain  for  any  one  to 
wonder  how  the  Apostle  derived  his  argument ;  for  he  makes 
them  inexcusable,  because  they  themselves  knew  the  judg- 
ment of  God,  and  yet  transgressed  the  law ;  as  though  he 
said,  "  Though  thou  consentest  not  to  the  vices  of  others,  and 
seemest  to  be  avow^edly  even  an  enemy  and  a  reprover  of 
vices  ;  yet  as  thou  art  not  free  from  them,  if  thou  really  ex- 
aminest  thyself,  thou  canst  not  bring  forward  any  defence." 
For  in  what  thou  judgest  another,  &c.  Besides  the  striking 
resemblance  there  is  between  the  two  Greek  verbs,  Kpivetv 
and  KaraKpiveiv,  (to  judge  and  to  condemn,)  the  enhancing 
of  their  sin  ought  to  be  noticed  ;  for  his  mode  of  speaking  is 
the  same,  as  though  he  said,  "  Thou  art  doubly  deserving  of 
condemnation  ;  for  thou  art  guilty  of  the  same  vices  which 
thou  blamest  and  reprovest  in  others.''  It  is,  indeed,  a  well- 
known  saying, — that  they  who  scrutinize  the  life  of  others 
lay  claim  themselves  to  innocence,  temperance,  and  all  vir- 
tues ;  and  that  those  are  not  worthy  of  any  indulgence  who 
allow  in  themselves  the  same  things  which  they  undertake 
to  correct  in  others.  For  thou,  judging,  doest  the  same  things: 
so  it  is  literally  ;  but  the  meaning  is,  "  Though  thou  judgest, 
thou  yet  doest  the  same  things."  And  he  says  that  they  did 
them,  because  they  were  not  in  a  right  state  of  mind  ;  for  sin 
properly  belongs  to  the  mind.  They  then  condemned  them- 
selves on  this  account, — because,  in  reproving  a  thief,  or  an 
adulterer,  or  a  slanderer,  they  did  not  merely  condemn  the 
persons,  but  those  veiy  vices  which  adhered  to  themselves.^ 


'  It  is  confessed  by  most  that  the  illative,  S/o,  at  the  beginning  of  the 

verse,  can  hardly  be  accounted  for.     The  inference  from  the  preceding  is 

not  very  evident.     It  is,  in  my  view,  an  instance  of  Hebraism  ;  and  the 

reference  is  not  to  what  has  preceded,  but  to  what  is  to  come.     It  is  not 

properly  an  illative,  but  it  anticipates  a  reason  afterwards  given,  conveyed 

hy  for,  or,  because.     Its  meaning  will  be  seen  in  the  following  version  : — 

On  this  account,  inexcusable  art  thou,  O  man,  whosoever  thou  be  who 

condemnest  another,  because,  in  what  thou  condemnest  another 

thou  condemnest  thyself ;  for  thou  Avho  condemnest  doest  the  same 

things. 

The  verb,  xj /va,  has  here  the  idea  of  condemning,  or  of  passing  judgment ; 

Xo  judge  is  not  sufficiently  distinct. — Ed. 


CHAP.   II.  2.  EPISTLE  TO  THE  ROMANS.  85 

2.  But  we  know  that  the  judgment  of  God,  &c.  The  design 
of  Paul  is  to  shake  oiF  from  hypocrites  their  self-complacen- 
cies, that  they  may  not  think  that  they  can  really  gain  any 
thing,  though  they  be  applauded  by  the  world,  and  though 
they  regard  themselves  guiltless  ;  for  a  far  different  trial 
awaits  them  in  heaven.  But  as  he  charges  them  with  inward 
impurity,  which,  being  hid  from  the  eyes  of  men,  cannot  be 
proved  and  convicted  by  human  testimonies,  he  summons 
them  to  the  tribunal  of  God,  to  whom  darkness  itself  is  not 
hid,  and  by  whose  judgment  the  case  of  sinners,  be  they 
willing  or  unwilling,  must  be  determined. 

Moreover,  the  truth  of  judgment  will  in  two  ways  appear, 
because  God  will  punish  sin  without  any  respect  of  persons, 
in  whomsoever  it  will  be  found  ;  and  he  will  not  heed  outward 
appearances,  nor  be  satisfied  with  any  outward  work,  except 
what  has  proceeded  from  real  sincerity  of  heart.  It  hence 
follows,  that  the  mask  of  feigned  sanctity  will  not  prevent 
him  from  visiting  secret  wickedness  with  judgment.  It  is, 
no  doubt,  a  Hebrew  idiom  ;  for  truth  in  Hebrew  means  often 
the  inward  integrity  of  the  heart,  and  thus  stands  opposed 
not  only  to  gross  falsehood,  but  also  to  the  outward  apj^ear- 
ance  of  good  works.  And  then  only  are  hypocrites  awakened, 
when  they  are  told  that  God  will  take  an  account,  not  only 
of  their  disguised  righteousness,  but  also  of  their  secret 
motives  and  feelings. ^ 


3.  And  thinkest  thou  this,  O  man,  3.  Existimas  autem,  O  homo,  qui 
that  judgest  them  which  do  such  judicas  eos  qui  talia  faciunt,  et 
things,  and  doest  the  same,  that  thou  eadem  facis,  quod  ipse  eflugies  judi- 
shalt  escape  the  judgment  of  God  ?  cium  Dei  ? 

4.  Or  despisest  thou  the  riches  of  4.  An    divitias    bonitatis    ipsius 
his  goodness,  and  forbearance,  and  tolerantijeque,  ac  lenitatis  conteni- 
long- suffering ;''  not  knowing  that  nis ;  ignorans  quod  bonitas  Dei  te 
the  goodness  of  God  leadeth  thee  to  ad  poenitentiam  deducit  ? 
repentance  ? 


»  "According  to  tnith" — kocto.  aXrihiav,  means,  according  to  the  true 
state  of  the  case,  -nithout  any  partiality,  or  according  to  what  is  just  and 
equitable  ;  so  Grotius  takes  it.  Its  corresponding  word  in  Hebrew,  nOX, 
is  sometimes  rendered  ^ly.aioiruvti.  It  is  found  opposed  to  a'Smia  in  1  Cor. 
xiii.  6.  The  expression  here  may  be  deemed  to  be  the  same  in  meaning 
with  ^iKaioK^tf'ia, —  righteous  judgment,  in  verse  5. — Ed. 

^  Lenitatis — //.ax^o^vfiias,  tarditatis  ad  iram.    "  Long-suffering  "  expresses 


86  COMMENTARIES  ON  THE  CHAP.  II.  3. 

5.  But,  after  thy  hardness  and  5.  Sed,  juxta  duritiam  tuam,  et 

impenitent  heart,  treasurest  up  unto  cor   poenitere  nescium,  thesaurizas 

thyself  wrath  against   the   day   of  tibi  iram  in  diem  irse  et  revelationis 

wrath  and  revelation  of  the  right-  justi  juclicii  Dei; 
eous  judgment  of  God ; 

G.   Who  will  render  to  every  man  6.   Qui  redditurus  est  unicuique 

according  to  his  deeds  :  secundam  ipsius  opera : 

7.  To  them  who,  by  patient  con-  7.  lis  quidem,  qui  per  boni  operis 
tinuance  in  well-doing,  seek  for  glory,  perseverantiam,  gloriam  et  honorcui 
and  honour,  and  immortality,  eternal  et  immortalitatem  qua^runt,  vitam 
life ;  jeternam : 

8.  But  unto  them  that  are  con-  8.  lis  vero  qui  sunt  contentiosi, 
tentious,  and  do  not  obey  the  truth,  ac  veritati  imniorigeri,  injustitise 
but  obey  unrighteousness,  indigna-  autem  obtemperant,  excandescentia, 
tion  and  wrath,  ira,  tribulatio, 

0.  Tribidation  and  anguish,  upon  9.  Et  anxietas  in  omnera  animam 

every  soul  of  man  that  doeth  evil,  of  hominis  perpetrantis  malum,  ludiei 

the  Jew  first,  and  also  of  the  Gentile :  primum  simul  et  Grjeci : 

10.  But  glory,  honour,  and  peace,  10.   At   gloria  et  honor   et   pax 

to  every  man  that  worketh  good  ;  to  omni  operanti  bonum,   ludajo   pri- 

the  Jew  first,  and  also  to  the  Gen-  mum  simul  et  Grseco. 
tile. 

3.  And  thinkest  thou,  0  man,  &c.  As  rhetoricians  teach  us, 
that  we  ouglit  not  to  proceed  to  give  strong  reproof  before 
the  crime  be  i:)roved,  Paul  may  seem  to  some  to  have  acted 
unwisely  here  for  having-  passed  so  severe  a  censure,  when 
he  had  not  yet  proved  the  accusation  which  he  had  brought 
forward.  But  the  fact  is  otherwise  ;  for  he  adduced  not  his 
accusation  before  men,  but  appealed  to  the  judgment  of  con- 
science ;  and  thus  he  deemed  that  proved  which  he  had  in 
view — that  they  could  not  deny  their  iniquity,  if  they  ex- 
amined themselves  and  submitted  to  the  scrutiny  of  God's 
tribunal.  And  it  was  not  without  urgent  necessity,  that  he 
with  so  much  sharpness  and  severity  rebuked  their  fictitious 
sanctity  ;  for  men  of  this  class  will  with  astonishing  security 
trust  in  themselves,  except  their  vain  confidence  be  forcibly 
shaken  from  them.  Let  us  then  remember,  that  this  is  the 
best  mode  of  dealing  with  hypocrisy,  in  order  to  awaken  it 
from  its  inebriety,  that  is,  to  draw  it  forth  to  the  light  of 
God's  judgment. 

the  meaning  very  exactly.  There  is  here  a  gradation — "  goodness  " — z?*"^- 
TOTus,  benevolence,  kindness,  bounty ; — "  forbearance" — ave^^,  withholding, 
t.c,  of  wrath; — then  "  long-suftering,"  that  is,  bearing  long  with  the  sins 
of  men.  '•  Riches  "  mean  abundance  ;  the  same  as  though  the  expression 
was,  "  the  abounding  goodness,"  &c. — Ed. 


CHAP.  II.  i.  EPISTLE  TO  THE  ROMANS.  87 

That  thou  shalt  escape,  &c.  Tliis  argument  is  drawn  from 
the  less ;  for  since  our  sins  are  subject  to  the  judgment  of 
men,  mucli  more  arc  they  to  that  of  God,  who  is  the  only 
true  Judge  of  all.  Men  are  indeed  led  by  a  divine  instinct 
to  condemn  evil  deeds  ;  but  this  is  only  an  obscure  and 
faint  resemblance  of  the  divine  judgment.  They  are  then 
extremely  besotted,  who  think  that  they  can  escape  the 
judgment  of  God,  though  they  allow  not  others  to  escape 
their  own  judgment.  It  is  not  without  an  emphatical  mean- 
ing that  he  repeats  the  word  man  ;  it  is  for  the  purpose  of 
presenting  a  comparison  between  man  and  God. 

4.  Dost  thou  despise  the  riches  ?  &c.  It  does  not  seem  to 
me,  as  some  think,  that  there  is  here  an  argument,  conclu- 
sive on  two  grounds,  {dilemma,)  but  an  anticipation  of  an 
objection  :  for  as  hypocrites  are  commonly  transported  with 
prosperity,  as  though  they  had  merited  the  Lord's  kindness 
by  their  good  deeds,  and  become  thus  more  hardened  in  their 
contempt  of  God,  the  Apostle  anticipates  their  arrogance, 
and  proves,  by  an  argument  taken  from  a  reason  of  an  oppo- 
site kind,  that  there  is  no  ground  for  them  to  think  that 
God,  on  account  of  their  outward  prosperity,  is  propitious  to 
them,  since  the  design  of  his  benevolence  is  far  different, 
and  that  is,  to  convert  sinners  to  himself.  Where  then  the 
fear  of  God  does  not  rule,  confidence,  on  account  of  pro- 
speri^ty,  is  a  contempt  and  a  mockery  of  his  great  goodness. 
It  hence  follows,  that  a  heavier  punishment  will  be  inflicted 
on  those  whom  God  has  in  this  life  favoured  ;  because,  in 
addition  to  their  other  wickedness,  they  have  rejected  the 
fatherly  invitation  of  God.  And  though  all  the  gifts  of  God 
are  so  many  evidences  of  his  paternal  goodness,  yet  as  he 
often  has  a  different  object  in  view,  the  ungodly  absurdlj^ 
congratulate  themselves  on  their  prosperity,  as  though  they 
were  dear  to  him,  while  he  kindly  and  bountifully  supports 
them. 

Not  knowing  that  the  goodness  of  God,  &c.  For  the  Lord 
by  his  kindness  shows  to  us,  that  it  is  he  to  whom  we  ought 
to  turn,  if  we  desire  to  secure  our  wellbeing,  and  at  the 
same  time  he  strengthens  our  coniidence  in  expecting  mercy. 
If  we  use  not  God's  bounty  for  this  end,  we  abuse  it.     But 


88  COMMENTARIES  ON  THE  CHAP.  11.  5. 

yet  it  is  not  to  be  viewed  always  in  the  same  liglit ;  for 
when  the  Lord  deals  favourably  with  his  servants  and  gives 
them  earthly  blessings,  he  makes  known  to  them  by  sym- 
bols of  this  kind  his  own  benevolence,  and  trains  them  up  at 
the  same  time  to  seek  the  sura  and  substance  of  all  good 
things  in  himself  alone  :  when  he  treats  the  transgressors  of 
his  law  with  the  same  indulgence,  his  object  is  to  soften  by 
his  kindness  their  perverseness  ;  he  yet  does  not  testify  that 
he  is  already  propitious  to  them,  but,  on  the  contrary,  in- 
vites them  to  repentance.  But  if  any  one  brings  this  objec- 
tion— that  the  Lord  sings  to  the  deaf  as  long  as  he  docs  not 
touch  inwardly  their  hearts  ;  we  must  answer — that  no  fault 
can  be  found  in  this  case  except  with  our  own  depravity. 
But  I  prefer  rendering  the  word  which  Paul  here  uses,  leads, 
rather  than  invites,  for  it  is  more  significant ;  I  do  not, 
however,  take  it  in  the  sense  of  driving,  but  of  leading  as  it 
were  by  the  hand. 

5.  But  according  to  thy  hardness,  &c.  When  we  become 
hardened  against  the  admonitions  of  the  Lord,  impenitence 
follows  ;  and  they  who  are  not  anxious  about  rei3entance 
openly  provoke  the  Lord.^ 

This  is  a  remarkable  passage :  we  may  hence  learn  what 
I  have  already  referred  to — that  the  ungodly  not  only  ac- 
cumulate for  themselves  daily  a  heavier  weiglit  of  God's 
judgments,  as  long  as  they  live  here,  but  that  the  gifts  of  God 
also,  which  they  continually  enjoy,  shall  increase  their  con- 
demnation ;  for  an  account  of  them  all  will  be  required  :  and 
it  will  then  be  found,  that  it  will  be  justly  imputed  to  them 
as  an  extreme  wickedness,  that  they  had  been  made  worse 
through  God's  bounty,  by  which  they  ought  surely  to  have 
been  improved.  Let  us  then  take  heed,  lest  by  unlawful  use 
of  blessings  we  lay  up  for  ourselves  this  cursed  treasure. 

For  the  day,  &c. ;  literally,  in  the  day;  but  it  is  put  for  et? 
Tj/jLepav,  for  the  day.     The  ungodly  gather  now  the  indigna- 

*  AVhat  follows  in  the  text,  according  to  Calvin,  is  this,  "  et  cor  poeni- 
tere  nescium — and  a  heart  that  knoweth  not  to  repent ;"  JcaJ  «^£Tavo>jT«v 
xa^llav;  which  Schleusner  renders  thus,  "  animus,  qui  omnem  emenda- 
tionem  respuit — a  mind  which  rejects  evei'y  improvement."  It  is  an  im- 
penitable  rather  than  '•  an  impenitent  heart,"  that  is,  a  heart  incapable  of 
repenting.     See  Eph.  iv.  19. — I^d. 


CHAP.  II.  ().  EPISTLE  TO  THE  ROMANS.  8.9 

tion  of  God  against  themselves,  the  stream  of  which  shall 
then  be  poured  on  their  heads :  they  accumulate  hidden 
destruction,  which  then  shall  be  drawn  out  from  the  treasures 
of  God.  The  day  of  the  last  judgment  is  called  the  day  of 
wrath,  when  a  reference  is  made  to  the  ungodly  ;  but  it  will 
be  a  day  of  redemption  to  the  faithful.  And  thus  all  other 
visitations  of  God  are  ever  described  as  dreadful  and  full  of 
terror  to  the  ungodly  ;  and  on  the  contrary,  as  pleasant  and 
joyful  to  the  godly.  Hence  whenever  the  Scripture  mentions 
the  approach  of  the  Lord,  it  bids  the  godly  to  exult  with 
joy  ;  but  when  it  turns  to  the  reprobate,  it  proclaims  nothing 
but  dread  and  terror.  "  A  day  of  wrath,"  saith  Zephaniah, 
"  shall  be  that  day,  a  day  of  tribulation  and  distress,  a  day 
of  calamity  and  wretchedness,  a  day  of  darkness  and  of  thick 
darkness,  a  day  of  mist  and  of  whirlwind."  (Zeph.  i.  15.) 
You  have  a  similar  description  in  Joel  ii.  2,  &c.  And  Amos 
exclaims,  "  Woe  to  you  who  desire  the  day  of  the  Lord ! 
what  will  it  be  to  you  ?  The  day  of  the  Lord  will  be  dark- 
ness, and  not  light."  (Amos  v.  18.)  Farther,  by  adding  the 
word  revelation,  Paul  intimates  what  this  day  of  wrath  is  to 
be, — that  the  Lord  will  then  manifest  his  judgment :  though 
he  gives  daily  some  indications  of  it,  he  yet  suspends  and 
holds  back,  till  that  day,  the  clear  and  full  manifestation  of 
it ;  for  the  books  shall  then  be  opened  ;  the  sheep  shall  then 
be  separated  from  the  goats,  and  the  wheat  shall  be  cleansed 
from  the  tares. 

6.  Who  will  render  to  every  one,  &c.  As  he  had  to  do 
with  blind  saintlings,  who  thought  that  the  wickedness  of 
their  hearts  was  well  covered,  provided  it  was  spread  over 
with  some  disguises,  I  know  not  what,  of  empty  works,  he 
pointed  out  the  true  character  of  the  righteousness  of  works, 
even  that  which  is  of  account  before  God ;  and  he  did  this, 
lest  they  should  feel  confident  that  it  was  enough  to  pacify 
him,  if  they  brought  words  and  trifles,  or  leaves  on]}^  But 
there  is  not  so  much  difficulty  in  this  verse,  as  it  is  commonly 
thought.  For  the  Lord,  by  visiting  the  wickedness  of  the 
reprobate  with  just  vengeance,  will  recompense  them  with 
what  they  have  deserved  :  and  as  he  sanctifies  those  whom 
he  has  previously  resolved  to  glorify,  he  will  also  crown  their 


90  COiMMENTARIES  ON  THE  CHAP.  II.  7. 

good  worlcs,  but  not  on  account  of  any  merit :  nor  can  this 
be  proved  from  this  verse  ;  for  though  it  declares  what  re- 
ward good  works  arc  to  have,  it  does  yet  by  no  means 
show  wliat  they  are  worth,  or  what  price  is  due  to  them. 
And  it  is  an  absurd  inference,  to  deduce  merit  from  reward. 
7.  To  them  indeed,  who  by  j^&'^severance,  &c. ;  literally,  pa- 
tience ;  by  which  word  something  more  is  expressed.  For  it 
is  perseverance,  wlien  one  is  not  wearied  in  constantly  doing 
good ;  but  patience  also  is  required  in  the  saints,  by  whicli 
they  may  continue  firm,  though  oppressed  with  various  trials. 
For  Satan  suffers  them  not  by  a  free  course  to  come  to  the 
Lord ;  but  he  strives  by  numberless  hinderances  to  impede 
tbem,  and  to  turn  them  aside  from  the  right  way.  And 
when  he  says,  that  the  faithful,  by  continuing  in  good  works, 
seek  glory  and  honou7\  he  does  not  mean  that  they  aspire 
after  any  thing  else  but  the  favour  of  God,  or  that  they  strive 
to  attain  any  thing  higher,  or  more  excellent :  but  they  can- 
not seek  him,  without  striving,  at  the  same  time,  for  the 
blessedness  of  his  kingdom,  the  description  of  which  is  con- 
tained in  the  paraphrase  given  in  these  words.  The  mean- 
ing then  is, — that  the  Lord  will  give  eternal  life  to  those 
who,  by  attention  to  good  works,  strive  to  attain  immor- 
tality.^ 

'  It  has  appeared  to  some  difficult  to  reconcile  tliis  laugiiage  with  the 
free  salvation  which  the  gospel  offers,  and  to  obviate  the  conclusion  which 
many  are  disposed  to  draw  from  this  passage — that  salvation  is  by  works 
as  rt'ell  as  by  faith. 

To  this  objection  Parens  answers,  that  the  Apostle  speaks  here  of  sal- 
vation by  the  works  of  the  law,  not  indeed  as  a  thing  possible,  which  he 
subsequently  denies,  but  as  a  declaration  of  what  it  is,  that  he  might  there- 
by show  the  necessity  of  a  gratuitous  salvation  which  is  by  faith  only.  And 
this  is  the  \'iew  which  j\Ir.  Haldane  takes. 

But  there  is  no  need  of  having  recourse  to  this  hypothesis:  for  when- 
ever JHC?(/nieHi  is  spoken  of  even  in  the  New  Testament,  it  is  ever  repre- 
sented in  the  same  w^ay,  as  being  regulated  in  righteousness,  according  to 
the  works  of  every  individual.  See  Acts  xvii.  31 ;  2  Cor.  v.  10  ;  Col.  iii. 
24,  25;  Rev.  xx.  12;  xxii.  12. 

It  will  be  &  judgment,  conducted  according  to  the  perfect  rule  of  justice, 
with  no  respect  of  persons,  with  no  regard  to  individuals  as  such,  whether 
high  or  low,  much  or  little  favoured  as  to  outward  privileges,  but  according 
to  what  their  conduct  has  been,  under  the  circumstances  of  their  case. 
The  rule,  if  heathens,  will  be  the  law  of  nature ;  if  Jews,  the  law  which 
had  been  given  them.  Judgment,  as  to  its  character,  will  be  still  the  same 
to  those  under  the  gospel ;  it  will  be  according  to  what  the  gospel  re- 
quires.— Ed. 


CHAP.  II.  8.  EPISTLE  TO  THE  ROMANS.  91 

8.  But  to  those  tuho  are  contentious,  &c.  There  is  some 
irregularity  in  tlie  passage ;  first,  on  account  of  its  tenor  be- 
ing interrupted,  for  the  thread  of  the  discourse  required,  that 
the  second  clause  of  the  contrast  should  be  thus  connected, — 
"  The  Lord  will  render  to  them,  who  by  perseverance  in 
good  works,  seek  glory,  and  honour,  and  immortality,  eter- 
nal life ;  but  to  the  contentious  and  the  disobedient,  eternal 
death."  Then  the  conclusion  might  be  joined, — "  That  for 
the  former  are  prepared  glory,  and  honour,  and  incorruption ; 
and  that  for  the  latter  are  laid  up  wrath  and  misery.''  There 
is  another  thing, — These  words,  indignation,  wrath,  tribula- 
tion, and  anguish,  are  joined  to  two  clauses  in  the  context. 
However,  the  meaning  of  the  jjassage  is  by  no  means  ob- 
scure ;  and  with  this  we  must  be  satisfied  in  the  Apostolic 
writings.  From  other  writings  must  eloquence  be  learnt : 
here  spiritual  wisdom  is  to  be  sought,  conveyed  in  a  plain 
and  simple  style.^ 

^  With  regard  to  the  construction  of  this  passage,  6-10,  it  may  be  ob- 
served, that  it  is  formed  according  to  the  mode  of  Hebrew  parallelism, 
many  instances  of  M'hich  we  meet  with  even  in  the  prose  writings  of  the 
New  Testament.  None  of  the  ancients,  nor  any  of  the  moderns,  before 
the  time  of  Bishop  Loath,  imderstood  much  of  the  pecuUar  character  of  the 
Hebrew  style.  All  the  anomalies,  noticed  by  Calvin,  instantly  vanish, 
when  the  passage  is  so  arranged,  as  to  exhibit  the  correspondence  of  its 
different  parts.  It  consists  of  two  general  portions ;  the  first  includes 
three  verses,  6,  7,  and  8  ;  the  other,  the  remaining  three  verses.  The 
same  things  are  mainly  included  in  both  portions,  only  in  the  latter  there 
are  some  things  additional,  and  explanatory,  and  the  oriler  is  reversed:  so 
that  the  passage  ends  with  what  corresponds  with  its  beginning.  To  see 
the  whole  in  a  connected  form,  it  is  necessary  to  set  it  down  in  lines,  in  the 
following  manner : — 

6.  Who  will  render  to  each  according  to  his  works, — 

7.  To  those  indeed,  who,  by  perseverance  in  well-doing, 
Seek  glory  and  honom*  and  immortality, — 
Eternal  life ; 

8.  But  there  shall  be  to  them  who  are  contentious. 
And  obey  not  the  truth,  but  obey  iniquity, — 
Indignation  and  wrath : 

Then  follow  the  same  things,  the  order  being  reversed, — 

9.  Distress  and  anguish  shall  be 

On  every  soul  of  man  that  worketh  evil, — 
On  the  Jew  first,  and  then  on  the  Greek ; 

10.  But  glory  and  honour  and  peace, 
To  every  one  who  worketh  good,— 

To  the  Jew  first  and  then  to  the  Greek ; 

11.  For  there  is  no  respect  of  persons  with  God. 

The  idea  in  the  last  and  the  first  line  is  essentially  the  same.     This  re- 


92  COMMENTARIES  UN  THE  CHAP.  II.  8. 

Contention  is  mentioned  here  for  rebellion  and  stubborn- 
ness ;  for  Paul  was  contending  with  hypocrites  who,  by  their 
gross  and  supine  self-indulgence,  trifled  with  God.  By  the 
word  truth,  is  simply  meant  the  revealed  will  of  God,  which 
alone  is  the  light  of  truth  :  for  it  is  what  belongs  to  all  the 
ungodly,  that  they  ever  prefer  to  be  in  bondage  to  iniquity, 
rather  than  to  receive  the  yoke  of  God  ;  and  whatever  obe- 
dience they  may  pretend,  yet  they  never  cease  perversely  to 
clamour  and  struggle  against  God's  word.  For  as  they  who 
are  openly  wicked  scoff  at  the  truth,  so  hypocrites  fear  not 
to  set  up  in  opposition  to  it  their  artificial  modes  of  worship. 
The  Apostle  further  adds,  that  such  disobedient  persons  obey 
or  serve  iniquity  ;  for  there  is  no  middle  course,  which  those 
who  are  unwilling  to  be  in  subjection  to  the  law  of  the  Lord 
can  take,  so  as  to  be  kept  from  falling  immediately  into  the 
service  of  sin.  And  it  is  the  just  reward  of  outrageous 
licentiousness,  that  those  become  the  bondslaves  of  sin  who 
cannot  endure  the  service  of  God.  Indignation  and  wrath, 
so  the  character  of  the  words  induces  me  to  render  them  ;  for 
Ou/jLCi  in  Greek  means  what  the  Latins  call  excandescentia — 
indignation,  as  Cicero  teaches  us,  (Tusc.  4,)  even  a  sudden 
burning  of  anger.  As  to  the  other  words  I  follow  Erasmus. 
But  observe,  that  of  the  four  which  are  mentioned,  the  two 
last  are,  as  it  were,  the  effects  of  the  two  first ;  for  they  who 
perceive  that  God  is  displeased  and  angry  with  them  are 
immediately  filled  with  confusion. 

We  may  add,  that  though  he  might  have  briefly  described, 
even  in  two  words,  the  blessedness  of  the  godly  and  also  the 
misery  of  the  reprobate,  he  yet  enlarges  on  both  subjects, 
and  for  this  end — that  he  might  more  efi'ectually  strike  men 

petition  is  for  the  sake  of  producing  an  impression.  The  character  of  the 
righteous,  in  the  first  part,  is,  that  by  persevering  in  doing  good  they  seek 
glory,  honour,  and  immortaUty ;  and  their  reward  is  to  be  eternal  life : 
the  character  of  the  wicked  is  that  of  being  contentious,  disobedient  to  the 
truth,  and  obedient  to  unrighteousness ;  and  their  reward  is  to  be  indig- 
nation and  wrath.  The  character  of  the  first,  in  the  second  part,  is,  that 
they  work  good ;  and  of  the  other,  that  they  work  evil :  and  the  reward 
of  the  first  is  glory,  honour,  and  peace ;  and  the  reward  of  the  other,  dis- 
tress and  anguish ;  which  are  the  effects  of  indignation  and  wrath,  as  glory, 
honour,  and  peace  are  the  fruits  or  the  constituent  parts  of  eternal  life. 
It  is  to  be  observed  that  priority  in  happiness,  as  well  as  priority  in  misery, 
is  ascribed  to  the  Jew. — Ed. 


CHAP.  II.  11.  EPISTLE  TO  THE  ROMANS.  93 

with  the  fear  of  God's  wrath,  and  sharpen  their  desire  for  ob- 
taining grace  throngh  Christ :  for  we  never  fear  God's  judg- 
ment as  we  ought,  except  it  be  set  as  it  were  by  a  lively 
description  before  our  eyes  ;  nor  do  we  really  burn  with  de- 
sire for  future  life,  except  when  roused  by  strong  incentives, 
{multis  flabellis  incitati — incited  by  many  fans.) 

9.  To  the  Jew  first,  &c.  Ho  simply  places,  I  have  no 
doubt,  the  Jew  in  opposition  to  the  Gentile;  for  those  whom 
he  calls  Greeks  he  will  presently  call  Gentiles.  But  the 
Jews  take  the  precedence  in  this  case,  for  they  had,  in  pre- 
ference to  others,  both  the  promises  and  the  threatenings  of 
the  law  ;  as  though  he  had  said,  "  This  is  the  universal  rule 
of  the  divine  judgment ;  it  shall  begin  with  the  Jews,  and  it 
shall  include  the  whole  world." 

1 1 .  For  there  is  no  respect  of  per-  1 1 .  Siquidem  non  est  acceptio  per- 
sons with  God.  sonarum  apud  Deum. 

12.  For  as  many  as  have  sinned  12.  Quiciinque  enim  sine  Lege 
without  law,  shall  also  perish  without  peccaverunt  sine  Lege  etiam  peri- 
law  ;  and  as  many  as  have  sinned  in  bunt ;  quicunque  vero  in  Lege  pec- 
the  law,  shall  be  judged  by  the  law,  caverunt  per  Legem  judicabuntur, 

13.  (For  not  the  hearers  of  the  13.  Non  enim  Legis  auditores 
law  are  just  before  God,  but  the  justi  sunt  apud  Deum,  sed  qui  Legem 
doers  of  the  law  shall  be  justified.  faciunt  justificabuntm-. 

11.  There  is  no  respect  of  persons,  &c.  He  has  hitherto 
generally  arraigned  all  mortals  as  guilty;  but  now  he  begins 
to  bring  home  his  accusation  to  the  Jews  and  to  the  Gen- 
tiles separately  :  and  at  the  same  time  he  teaches  us,  that  it 
is  no  objection  that  there  is  a  diiference  between  them,  but 
that  they  are  both  without  any  distinction  exposed  to  eter- 
nal death.  The  Gentiles  pretended  ignorance  as  their  de- 
fence ;  the  Jews  gloried  in  the  honour  of  having  the  law : 
from  the  former  he  takes  away  their  subterfuge,  and  he  de- 
prives the  latter  of  their  false  and  empty  boasting. 

There  is  then  a  division  of  the  whole  human  race  into  two 
classes ;  for  God  had  separated  the  Jews  from  all  the  rest, 
but  the  condition  of  all  the  Gentiles  was  the  same.  He  now 
teaches  us,  that  this  difference  is  no  reason  why  both  should 
not  be  involved  in  the  same  guilt.  But  the  word  person  is 
taken  in  Scripture  for  all  outward  things,  which  are  wont  to 
be  regarded  as  possessing  any  value  or  esteem.    When  there- 


94  COMMENTARIES  ON  THE  CTIAP.  II.  12. 

fore  thou  readest,  that  God  is  no  respecter  of  persons,  un- 
derstand that  what  he  regards  is  purity  of  heart  or  inward 
integrity ;  and  that  he  hath  no  respect  for  those  things 
which  are  wont  to  be  highly  valued  by  men,  such  as  kin- 
dred, country,  dignity,  wealth,  and  similar  things  ;  so  that 
respect  of  persons  is  to  be  here  taken  for  the  distinction  or 
the  diiference  there  is  between  one  nation  and  another.^ 
But  if  any  hence  objects  and  says,  "  That  then  there  is  no 
such  thing  as  the  gratuitous  election  of  God  ;"  it  may  be 
answered,  That  there  is  a  twofold  acceptation  of  men  before 
God  ;  the  first,  when  he  chooses  and  calls  us  from  nothing, 
through  gratuitous  goodness,  as  there  is  nothing  in  our  na- 
ture which  can  be  approved  by  him ;  the  second,  when 
after  having  regenerated  us,  he  confers  on  us  his  gifts,  and 
shows  favour  to  the  image  of  his  Son  which  he  recognises 
in  us, 

12.  Whosoever  have  sinned  without  law,^  &c.  In  the  former 
part  of  this  section  he  assails  the  Gentiles  ;  though  no  Moses 
was  given  tliem  to  publish  and  to  ratify  a  law  from  the  Lord, 
he  yet  denies  this  omission  to  be  a  reason  why  they  deserved 

1  The  word  ^r^oa-cj^oXfi^pia.,  respect  of  persons,  is  f<iund  in  three  other 
places,  Eph.  vi.  9 ;  Col.  iii.  25 :  and  James  ii.  1  ;  and  in  these  the  refer- 
ence is  to  conditions  in  life.  In  Acts  x.  34,  the  word  is  in  another  form, 
■x-^txruToXvi-Trrns,  a  respecter  of  persons,  and  as  a  verb  in  James  ii.  9.  llie 
full  phrase  is  ■r^'oiroi'jro)/  Xaf/.ia.vu,  as  fomid  in  Luke  xx.  21,  and  Gal.  ii.  G. 
It  is  a  phrase  peculiar  to  the  Hebrew  language,  and  means  literally,  to  lift 
up  or  regard  faces,  that  is,  persons,  D''J2  XtJ'J.  See  Lev.  xix.  15  ;  Deut. 
X.  17;  2  Chron.  xix.  7. 

An  argument  has  been  hence  taken  to  oppose  the  doctrine  of  election  ; 
but  this  is  to  apply  to  a  particular  thing  what  belongs  entirely  and  exclu- 
sively to  another.  This  belongs  to  the  administration  of  justice,  but  elec- 
tion is  the  exercise  of  mercy.  Even  Grotius  admits,  that  God  manifests 
a  difference  in  bestowing  benefits,  but  not  in  exercising  judgment.  Indeed, 
in  the  present  instance,  with  regard  to  the  subject  handled  by  the  Apostle, 
there  was  a  manifest  difference ;  the  Gentile  had  only  the  law  of  nature, 
but  the  Jew  had  a  revealed  law.  Yet  when  brought  to  judgment  there 
was  to  be  no  respect  of  persons ;  each  was  to  be  judged  impartially  ac- 
cording to  the  circumstances  of  his  condition.  And  further,  election  does 
not  proceed  on  the  principle  of  showing  respect  of  persons,  that  is,  of 
regarding  men  according  to  their  privileges  or  outward  circumstances,  or 
kindred  or  relation  in  life,  or  any  thing  in  man  ;  but  its  sole  and  exclusive 
ground  or  reason  is  the  good  pleasure  of  God. — Ed. 

2  'Avofiu;  commonly  means  unlawJulJy,  wickedly,  laivlessly ;  but  here, 
as  it  is  evident  from  the  context,  it  signifies  to  he  uithout  laiv.  The  ad- 
jective dvofio;  is  also  used  once  in  this  sense  in  1  Cor.  ix.  21. — Ed. 


CHAP.  11.  13.  EPISTLE  TO  THE  KOMANS.  95 

not  tlie  just  sentence  of  deatli  for  their  sins  ;  as  though  he 
liad  said — that  the  knowledge  of  a  written  law  was  not  ne- 
cessary for  the  just  condemnation  of  a  sinner.  See  then  what 
kind  of  advocacy  they  undertake,  who  through  misplaced 
mercy,  attempt,  on  the  ground  of  ignorance,  to  exempt  the 
nations  wlio  have  not  the  light  of  the  gospel  from  the  judg- 
ment of  God. 

Whosoever  have  sinned  under'  the  law,  &c.  As  the  Gen- 
tiles, being  led  by  the  errors  of  their  own  reason,  go  headlong 
into  ruin,  so  the  Jews  possess  a  law  by  which  they  are  con- 
demned ;^  for  this  sentence  has  been  long  ago  pronounced, 
"■  Cursed  are  all  they  who  continue  not  in  all  its  precepts." 
(Deut.  xxvii.  26.)  A  worse  condition  then  awaits  the  Jewish 
sinners,  since  their  condemnation  is  already  pronounced  in 
their  own  law. 

IS.  For  the  hearers  of  the  law,  &c.  This  anticipates  an 
objection  which  the  Jews  might  have  adduced.  As  they 
had  heard  that  the  law  was  tlie  rule  of  righteousness,  (Deut. 
iv.  ],)  they  gloried  in  the  mere  knowledge  of  it:  to  obviate 
this  mistake,  he  declares  that  the  hearing  of  the  law  or  any 
knowledge  of  it  is  of  no  such  consequence,  that  any  one 
should  on  that  account  lay  claim  to  righteousness,  but  that 
works  must  be  produced,  according  to  this  saying,  "  He  who 
will  do  these  shall  live  in  them."  The  import  then  of  this 
verse  is  the  following, — "  That  if  righteousness  be  sought 
from  the  law,  the  law  must  be  fulfilled  ;  for  the  rigliteous- 
ness  of  the  law  consists  in  the  perfection  of  works."  They 
who  pervert  this  passage  for  the  purpose  of  building  up  jus- 
tification by  works,  deserve  most  fully  to  be  laughed  at  even 
by  children.  It  is  therefore  improper  and  beyond  what  is 
needful,  to  introduce  here  a  long  discussion  on  the  subject, 
with  the  view  of  exposing  so  futile  a  sophistiy :  for  the 
Apostle  only  urges  here  on  the  Jews  what  he  had  mentioned, 
the  decision  of  the  law, — That  by  the  law  they  could  not  be 
justified,   except  they  fulfilled   the  law,  that  if  they  trans- 

'  The  word  "condemned"  would  be  better  in  the  text  than  "judged ;" 
it  would  then  more  plainly  correspond  with  the  former  part,  where  the 
word  "  perished"  is  used  :  and  that  it  means  "condemned"  is  evident,  for 
those  who  have  '•  sinned"  are  the  persons  referred  to. — Ed. 


96*  COMMENTARIES  ON  THE  CHAP.  II.  14. 

gressed  it,  a  curse  was  instantly  pronounced  on  them.  Now 
we  do  not  deny  but  that  perfect  righteousness  is  prescribed 
in  the  law  :  but  as  all  are  convicted  of  transgression,  we  say 
that  another  righteousness  must  be  sought.  Still  more,  we 
can  prove  from  this  passage  that  no  one  is  justified  by  works  ; 
for  if  they  alone  are  justified  by  the  law  who  fulfil  the  law, 
it  follows  that  no  one  is  justified ;  for  no  one  can  be  found 
who  can  boast  of  having  fulfilled  the  law.^ 

14.  For  when  the  Gentiles,  which         14.    Quum   enim    Gentes,    quae 
have  not  the  law,  do  by  nature  the  Legem  non  habent,  natura  quse  Le- 
things  contained  in  the  law,  these,  gis  sunt  faciant,  ipsse,  Legem  non 
having  not  the  law,  are  a  law  unto  habentes,  sibi  ipsae  sunt  Lex  : 
themselves : 

15.  Which  shew  the  work  of  the  15.  Quae  ostendunt  opus  Legis 
law  written  in  their  hearts,  their  scriptum  in  cordibus  suis,  simul  at- 
conscience  also  bearing  witness,  and  testante  ipsorum  conscientia  et  co- 
their  thoughts  the  mean  while  ac-  gitationibus  inter  se  accusantibus 
cusing   or    else    excusing    one    an-  aut  etiam  excusantibus, 

other, 

16.  In  the  day  Avhen  God  shall  16.  In  die  qua  judicabit  Deus 
judge  the  secrets  of  men  by  Jesus  occulta  hominum,  secundum  Evan- 
Christ,  according  to  my  gospel.  gelimn  meum,  per  lesum  Christum. 

14.  For  when  the  Gentiles,  &c.  He  now  states  what  proves 
the  former  clause  ;  for  he  did  not  think  it  enough  to  con- 
demn us  by  mere  assertion,  and  only  to  pronounce  on  us  the 
just  judgment  of  God  ;  but  he  proceeds  to  prove  this  by  rea- 
sons, in  order  to  excite  us  to  a  greater  desire  for  Christ,  and 
to  a  greater  love  towards  him.  He  indeed  shows  that  ig- 
norance is  in  vain  pretended  as  an  excuse  by  the  Gentiles, 
since  they  prove  by  their  own  deeds  that  they  have  some 
rule  of  righteousness  :  for  there  is  no  nation  so  lost  to  every 
thing  human,  that  it  does  not  keep  within  the  limits  of 
some  laws.  Since  then  all  nations,  of  themselves  and  with- 
out a  monitor,  are  disposed  to  make  laws  for  themselves,  it 
is  bej'ond  all  question  evident  that  they  have  some  notions 
of  justice  and  rectitude,  which  the  Greeks  call  preconcep- 
tions, TrpoXTjyjrefi,  and  which  are  implanted  by  nature  in  the 

1  On  the  expression  "  hearers  of  the  law,"  Stuart  has  these  remarks, — 
"  The  Apostle  here  speaks  of «'  ax.^oara.)  toZ  v'o[ji.i>v,  because  the  Jews  were 
accustomed  to  hear  the  Scriptures  read  in  public  ;  but  many  of  them  did 
not  individually  possess  copies  of  the  sacred  volume  which  they  could  read." 


CHAP.  II.  15.  EPISTLE  TO  THE  ROMANS.  97 

hearts  of  men.  Tliey  have  then  a  Law,  though  they  are 
without  law  :  for  though  they  have  not  a  written  law,  they 
are  yet  by  no  means  wholly  destitute  of  the  knowledge  of 
what  is  right  and  just ;  as  they  could  not  otherwise  dis- 
tinguish between  vice  and  virtue  ;  the  first  of  which  they 
restrain  by  punishment,  and  the  latter  they  commend,  and 
manifest  their  approbation  of  it  by  honouring  it  with  rewards. 
He  sets  nature  in  opposition  to  a  written  law,  meaning  that 
the  Gentiles  had  the  natural  light  of  righteousness,  which 
supplied  the  place  of  that  law  by  which  the  Jews  were  in- 
structed, so  that  they  were  a  law  to  themselves.^ 

15.  Who  show  the  work  of  the  law^  written,  &c. ;  that  is, 
they  prove  that  there  is  imprinted  on  their  hearts  a  discri- 
mination and  judgment  by  which  they  distinguish  between 
what  is  just  and  unjust,  between  what  is  honest  and  dis- 
honest. He  means  not  that  it  was  so  engraven  on  their 
will,  that  they  sought  and  diligently  j^ursued  it,  but  that  they 
were  so  mastered  by  the  power  of  truth,  that  they  could  not 
disapprove  of  it.  For  why  did  they  institute  religious  rites, 
except  that  they  were  convinced  that  God  ought  to  be  wor- 
shipped ?  Wh}'-  were  they  ashamed  of  adultery  and  theft, 
except  that  they  deemed  them  evils  ? 

Without  reason  then  is  the  power  of  the  will  deduced 
from  this  passage,  as  though  Paul  had  said,  that  thekeejiing 
of  the  law  is  within  our  power  ;  for  he  speaks  not  of  the 
power  to  fulfil  the  law,  but  of  the  knowledge  of  it.  Nor  is 
the  word  heart  to  be  taken  for  the  seat  of  the  affections,  but 

^  As  to  the  phrase,  "  these  ai-e  a  law  unto  themselves,"  Venema  ad- 
duces classical  examples, — "  ""Sv  to   SiXmrTov  <pa.i\iof/.ivov   'iffrui   ffoi  vifio;   arru^a- 

SaTo; — Whatever  seems  best,  let  it  be  to  thee  a  perpetual  law." — Epict. 
in  Ench.,  c.  75.  "  to  fih  o^So^  v'ofjt-o;  Ut)  Qa<ri\nx.o; — What  is  indeed  right,  i 
a  royal  law." — Plato  in  Min.,  p.  317. 

The  heathens  themselves  acknowledged  a  law  of  nature.  Turrettin 
quotes  a  passage  from  a  lost  work  of  Cicero,  retained  by  Lactantins,  which 
remarkably  coincides  with  the  language  of  Paul  here. — Ed. 

'  By  the  work  of  the  law,  to  'i^yov  toZ  \,o[/.ou,  is  to  be  imderstood  what  the 
law  requires.  The  "  work  of  God,"  in  John  vi.  29,  is  of  the  same  import, 
that  is,  the  Avork  which  God  requires  or  demands ;  and  the  same  word  is 
plural  in  the  former  verse,  to.  'i^yn — "  the  works  of  God."  So  here,  in 
the  former  verse,  it  is  to.  toZ  vo'^ou — "  the  things  of  the  law,"  where  we  may 
suppose  jfya  to  be  understood.  The  common  expression,  "  the  works  of 
the  law,''  has  the  same  meaning,  that  is,  such  works  as  the  law  prescribes 
and  requires. — Ed. 

Q 


98  COMMENTAKIES  ON  THE  CHAP.  II.  1 5. 

only  for  the  understanding,  as  it  is  found  in  Deut.  xxix.  4, 
"  The  Lord  liath  not  given  thee  a  heart  to  understand  ;"  and 
in  Luke  xxiv.  25,  '"'  0  foolish  men,  and  slow  in  heart  to  be- 
lieve." 

Nor  can  we  conclude  from  this  passage,  that  there  is  in 
men  a  full  knowledge  of  the  law,  but  that  there  are  only 
some  seeds  of  what  is  right  implanted  in  their  nature,  evi- 
denced by  such  acts  as  these — All  tlie  Gentiles  alike  insti- 
tuted religious  rites,  they  made  laws  to  punish  adultery, 
and  theft,  and  murder,  they  commended  good  faith  in  bar- 
gains and  contracts.  They  have  thus  indeed  proved,  that 
God  ought  to  be  worshipped,  that  adultery,  and  theft,  and 
murder  are  evils,  that  honesty  is  commendable.  It  is  not 
to  our  purpose  to  inquire  what  sort  of  God  they  imagined 
him  to  be,  or  how  many  gods  they  devised  ;  it  is  enough  to 
know,  that  they  thought  that  there  is  a  God,  and  that 
honour  and  worship  are  due  to  him.  It  matters  not  whether 
they  permitted  the  coveting  of  another  man's  wife,  or  of  his 
possessions,  or  of  any  thing  which  was  his,— whether  they 
connived  at  wrath  and  hatred  ;  inasmuch  as  it  was  not  right 
for  them  to  covet  what  they  knew  to  be  evil  when  done. 

Their  conscience  at  the  same  time  attesting,  &c.  lie  could 
not  have  more  forcibly  urged  them  than  by  the  testimony  of 
their  own  conscience,  which  is  equal  to  a  thousand  witnesses. 
By  the  consciousness  of  having  done  good,  men  sustain  and 
comfort  themselves  ;  those  who  are  conscious  of  having  done 
evil,  are  inwardly  harassed  and  tormented.  Hence  came 
these  sayings  of  the  heathens — "  A  good  conscience  is  the 
widest  sphere  ;  but  a  bad  one  is  the  cruellest  executioner, 
and  more  fiercely  torments  the  ungodly  than  any  furies  can 
do."  There  is  then  a  certain  knowledge  of  the  law  by 
nature,  which  says,  "  This  is  good  and  worthy  of  being- 
desired  ;  that  ought  to  be  abhorred." 

But  observe  how  intelligently  he  defines  conscience :  he 
says,  that  reasons  come  to  our  minds,  by  which  we  defend 
what  is  rightly  done,  and  that  there  are  those  which  accuse 
and  reprove  us  for  our  vices  ;^  and  he  refers  this  process  of 

1  Calvin  seems  to  consider  that  the  latter  part  of  the  verse  is  only  an 
expansion  or  an  exposition  of  the  preceding  clause  respecting  "  conscience  :" 


CHAP.  II.  16.  EPISTLE  TO  THE  ROMANS.  99 

accusation  and  defence  to  the  day  of  the  Lord  ;  not  that  it 
will  then  first  commence,  for  it  is  now  continually  carried 
on,  but  that  it  will  then  also  be  in  operation  ;  and  he  says 
this,  that  no  one  should  disregard  this  process,  as  though  it 
were  vain  and  evanescent.  And  he  has  pilt,  in  the  day,  in- 
stead of,  at  the  day, — a  similar  instance  to  what  we  have 
already  observed. 

16.  In  which  God  shall  judge  the  secrets  of  men}  Most 
suitable  to  the  present  occasion  is  this  periphrastic  definition 
of  judgment :  it  teaches  those,  who  wilfully  hide  themselves 
in  the  recesses  of  insensibility,  that  the  most  secret  thoughts 
and  those  now  completely  hid  in  the  depths  of  their  hearts, 
shall  then  be  brought  forth  to  the  light.  So  he  speaks  in 
another  place  ;  in  order  to  show  to  the  Corinthians  what 
little  value  belongs  to  human  judgment,  which  regards  only 
the  outward  action,  he  bids  them  to  wait  until  the  Lord 
came,  who  would  bring  to  light  the  hidden  things  of  dark- 

biit  it  seems  to  contain  a  distinct  idea.  The  testimony  of  conscience  is 
one  thing,  which  is  instantaneous,  without  reflection  :  and  the  thoughts  or 
the  reasonings — Xoyiirf/.av,  which  alternately  or  mutually  accuse  or  excuse, 
seem  to  refer  to  a  process  carried  on  by  the  mind,  by  which  the  innate 
voice  of  conscience  is  confirmed.  This  is  the  view  taken  by  Stuart  and 
Barnes,  and  to  which  Hodge  is  inclined. 

Another  view  of  the  latter  clause  is  given  by  Doddridge,  Macknight, 
Haldane,  and  Chalmers.  The  last  gives  this  paraphrase  of  the  whole 
verse, — "  For  they  show  that  the  matter  of  the  law  is  written  in  their 
hearts — both  from  their  conscience  testifying  what  is  right  and  wrong  in 
their  own  conduct,  and  from  their  reasonings  in  which  they  either  accuse 
or  vindicate  one  another." 

But  to  regard  the  two  clauses  as  referring  to  conscience  and  the  inward 
■workings  of  the  mind,  appears  more  consistent  with  the  context.  The 
Gentiles  are  those  spoken  of:  God  gave  them  no  outward  law,  but  the  law 
of  natiire  which  is  inward.  Hence  in  the  following  verse  he  speaks  of 
God  as  judging  "  the  secrets  of  men,"  as  the  inward  law  will  be  the  rule 
of  judgment  to  the  Gentiles. — Ed. 

1  In  accordance  with  some  of  the  fathers,  Jerome,  Chrysostom,  Theo- 
pJiylact,  and  others,  Calvin  connects  this  Avith  the  immediately  preceding 
verse:  but  almost  all  modern  critics  connect  it  with  the  12th  verse,  and 
consider  what  intervenes  as  parenthetic.  This  is  according  to  our  version. 
In  the  12th  verse  both  the  Gentile  and  the  Jew  are  spoken  of,  and  that 
with  reference  to  judgment.  In  this  verse  the  time  and  the  character  of 
that  judgment  are  referred  to,  and  its  character  especially  as  to  the  Gen- 
tile, as  his  case  is  particularly  delineated  in  the  parenthesis.  The  Apostle 
then,  in  what  follows,  turns  to  the  Jew.  "  According  to  my  gospel " 
must  be  imderstood,  not  as  though  the  gospel  is  to  be  the  rule  of  judg- 
ment to  the  Gentile,  but  as  to  the  fact,  that  Christ  is  appointed  to  be  the 
Judge  of  all.     See  Acts  xvii.  31. — Ed. 


]  00  COMMENTARIES  ON  THE  CHAP.  II.  1 6. 

ness,  and  reveal  the  secrets  of  the  heart.  (1  Cor.  iv.  5.) 
When  we  hear  this,  let  it  come  to  our  minds,  that  we  are 
warned  that  if  we  wish  to  be  really  approved  by  our  Judge, 
we  must  strive  for  sincerity  of  heart. 

He  adds,  according  to  my  gos-pel,  intimating,  that  he  an- 
nounced a  doctrine,  to  which  the  judgments  of  men,  natur- 
ally implanted  in  them,  gave  a  response  :  and  he  calls  it 
his  gospel,  on  account  of  the  ministry  ;  for  the  authority  for 
setting  forth  the  gosjDel  resides  in  the  true  Grod  alone  ;  and 
it  was  only  the  dispensing  of  it  that  was  committed  to  the 
Apostles.  It  is  indeed  no  matter  of  surprise,  that  the  gospel 
is  in  part  called  the  messenger  and  the  announcer  of  future 
judgment :  for  if  the  fulfilment  and  completion  of  what  it 
promises  be  deferred  to  the  full  revelation  of  the  heavenly 
kingdom,  it  must  necessarily  be  connected  with  the  last  judg- 
ment :  and  further,  Clirist  cannot  be  preached  without  being 
a  resurrection  to  some,  and  a  destruction  to  others ;  and 
both  these  things  have  a  reference  to  the  day  of  judgment. 
The  words,  through  Jesus  Christ,  I  apply  to  the  day  of  judg- 
ment, though  they  are  regarded  otherwise  by  some  ;  and 
the  meaning  is, — that  the  Lord  will  execute  judgment  by 
Christ,  for  he  is  appointed  by  the  Father  to  be  the  Judge  of 
the  living  and  of  the  dead, — which  the  Apostles  always 
mention  among  the  main  articles  of  the  gospel.  Thus  the 
sentence  will  be  full  and  complete,  which  would  otherwise 
be  defective. 

17.  Behold,  thou  art  called  a  Jew,  17.  Ecce,  tu  ludfeus  cognomi- 
and  restest  in  the  law,  and  makest  naris,  et  acquiescis  in  Lege,  et  glo- 
thy  boast  of  God,  riaris  in  Deo, 

18.  And  knowest    his   will,    and         18.  Et  nosti  voluntatem,  et  pro- 
approvest  the  things  that  are  more  has  eximia,  institutus  ex  Lege ; 
excellent,  being  instructed  out  of  the 

law; 

19.  And  art  confident  that  thou  19.  Confidisque  teipsum  esse  du- 
thyself  art  a  guide  of  the  blind,  a  cem  csecorum,  lumen  eorum  qui 
light  of  them  which  are  in  darkness,  sunt  in  tenebris, 

20.  An  instructer  of  the  foolish,  20.  Eruditorem  insipientium,  doc- 
a  teacher  of  babes,  which  hast  the  torem  imperitorum,  habentem  for- 
form  of  knowledge  and  of  the  truth  mam  cognitionis  ac  veritatis  in 
in  the  law.  Lege  : 

21.  Thou  therefore  which  teachest  21.  Qui  igitur  doces  alteram, 
another,  teachest  thou  not  thyself?  teipsum  non  doces  ;  qui  concionaris, 
thou   that  preachest  a  man  should  non  furandum,  furaris ; 

not  steal,  dost  thou  steal  ? 


CHAP.  II.  1  7.  EPISTLE  TO  THE  ROMANS.  101 

22.  Thou  that  sayest  a  man  should  22.  Qui  dicis,  non  moechaiidum, 
not  commit  adultery,,  dost  thou  com-  mtecharis  ;  qui  detestaris  idola,  sa- 
niit  adultery  ?  thou  that  abhorrest     crilegium  perpetras ; 

idols,  dost  thou  commit  sacrileg-e  ? 

23.  Thou  that  makest  thy  boast  23.  Qui  de  Lege  gloriaris,  Deum 
of  the  law,  through  breaking  the  per  Legis  transgressionem  deho- 
law  dishonourest  thou  God  ?  nestas  : 

24.  For  the  name  of  God  is  bias-  24.  Nomen  enim  Dei  propter  vos 
phemed  among  the  Gentiles  through  probro  afficitur  inter  gentes,  quem- 
you,  as  it  is  written.'  admodum  scriptum  est. 

17.  Behold,  thou  art  named  a  Jew,  &c.  Some  old  copies 
read  el  8e,  though  indeed  ;  ■which,  were  it  generallj  received, 
would  meet  my  approbation  ;  hut  as  the  greater  part  of  the 
manuscripts  is  opposed  to  it,  and  the  sense  is  not  unsuitable, 
I  retain  the  old  reading,  especially  as  it  is  only  a  small 
diiFerence  of  one  letter.^ 

Having  now  completed  what  he  meant  to  say  of  the 
Gentiles,  he  returns  to  the  Jews  ;  and  that  he  might,  with 
greater  force,  beat  down  their  great  vanity,  he  allows  them 
all  those  privileges,  by  which  they  were  beyond  measure 
transported  and  inflated  :  and  then  he  shows  how  insufficient 
they  were  for  the  attainment  of  true  glory,  yea,  how  they 
turned  to  their  reproach.  Under  the  name  Jew  he  includes 
all  the  privileges  of  the  nation,  which  they  vainly  pretended 
were  derived  from  the  law  and  the  prophets  ;  and  so  he 
comprehends  all  the  Israelites,  all  of  whom  were  then,  with- 
out any  difference,  called  Jews. 

But  at  what  time  this  name  first  originated  it  is  uncer- 
tain, except  that  it  arose,  no  doubt,  after  the  dispersion.^ 
Josephus,  in  the  eleventh  book  of  his  Antiquities,  thinks 
that  it  was  taken  from  Judas  Maccabseus,  under  whose  aus- 
pices the  liberty  and  honour  of  the  people,  after  having  for 

'  These  texts  are  referred  to,  Is.  Hi.  5  ;  Ezek.  xxxvi.  20. 

^  Griesbach  has  since  found  a  majority  of  MSS.  in  favour  of  this  read- 
ing, and  has  adopted  it.  But  the  difficulty  is  to  find  a  corresponding 
clause.  There  is  none,  except  what  begins  in  verse  21;  s/  Ss  and  oSv  do  not 
■well  respond,  except  v>'e  render  the  first,  though  indeed,  and  the  other, 
yet,  or  nevertheless,  somewhat  in  the  sense  of  an  adversative.  It  will 
admit  this  meaning  in  some  passages.  See  Matt.  xii.  12  ;  xxvi.  54  ; 
Rom.  X.  14.— ^f?. 

^  This  is  not  quite  correct.  They  were  called  Jews  even  before  the  cap- 
tivity, and  during  the  captivity,  but  most  commonly  and  regularly  after  it. 
The  word,  Jews,  first  occurs  in  2  Kings  xvi.  6.  See  Esth.  iv.  3 ;  Jer. 
xxxviii.  19;  Dan.  iii.  8;  Ezra  iv.  12;  Neh.  ii.  \Q.—Ed. 


102  COMMENTARIES  ON  THE  CHAP.  II.  17. 

some  time  fallen,  and  been  almost  buried,  revived  again. 
Though  I  allow  this  opinion  to  be  probable,  yet,  if  there  be 
some  to  whom  it  is  not  satisfactory,  I  will  offer  them  a  con- 
jecture of  my  own.  It  seems,  indeed,  very  likely,  that  after 
having  been  degraded  and  scattered  through  so  many  dis- 
asters, they  were  not  able  to  retain  any  certain  distinction 
as  to  their  tribes ;  for  a  census  could  not  have  been  made 
at  that  time,  nor  did  there  exist  a  regular  government, 
which  was  necessary  to  preserve  an  order  of  this  kind  ;  and 
they  dwelt  scattered  and  in  disorder  ;  and  having  been  worn 
out  by  adversities,  they  were  no  doubt  less  attentive  to  the 
records  of  their  kindred.  But  though  you  may  not  grant 
these  things  to  me,  yet  it  cannot  be  denied  but  that  a  danger 
of  this  kind  was  connected  with  such  disturbed  state  of 
things.  Whether,  then,  they  meant  to  provide  for  the  future, 
or  to  remedy  an  evil  already  received,  they  all,  I  think, 
assumed  the  name  of  that  tribe,  in  which  the  purity  of  reli- 
gion remained  the  longest,  and  which,  by  a  peculiar  privi- 
lege, excelled  all  the  rest,  as  from  it  the  Redeemer  was 
expected  to  come  ;  for  it  was  their  refuge  in  all  extremities, 
to  console  themselves  with  the  expectation  of  the  Messiah. 
However  this  may  be,  by  the  name  of  Jews  they  avowed 
themselves  to  be  tlie  lieirs  of  the  covenant  which  the  Lord 
had  made  with  Abraham  and  his  seed. 

And  restest  in  the  law,  and  gloriest  in  God,  &c.  He  means 
not  that  they  rested  in  attending  to  the  law,  as  though  they 
applied  their  minds  to  the  keeping  of  it  ;  but,  on  the  con- 
trary, he  reproves  them  for  not  observing  the  end  for  which 
the  law  had  been  given ;  for  they  had  no  care  for  its  observ- 
ance, and  were  inflated  on  this  account  only, — because  they 
were  persuaded  that  the  oracles  of  God  belonged  to  them. 
In  the  same  way  they  gloried  in  God,  not  as  the  Lord  com- 
mands by  his  Prophet, — to  humble  ourselves,  and  to  seek  our 
glory  in  him  alone,  (Jer.  ix.  24,) — but  being  without  any 
knowledge  of  God's  goodness,  they  made  him,  of  whom  they 
were  inwardly  destitute,  peculiarly  their  own,  and  assumed 
to  be  his  people,  for  the  purpose  of  vain  ostentation  before 
men.  This,  then,  was  not  the  glorying  of  the  heart,  but  the 
boasting  of  the  tongue. 


CHAP.  II.  20.  EPISTLE  TO  THE  ROMANS.  103 

18.  And  hiowest  his  will,  and  a^yprovest  things  excellent, 
&c.  He  now  concedes  to  them  the  knowledge  of  tlie  divine 
will,  and  the  approval  of  things  useful ;  and  this  they  had 
attained  from  the  doctrine  of  the  law.  But  there  is  a  two- 
fold approval, — one  of  choice,  when  we  embrace  the  good  we 
approve  ;  the  other  of  judgment,  by  which  indeed  we  dis- 
tinguish good  from  evil,  but  by  no  means  strive  or  desire  to 
follow  it.  TIius  the  Jews  were  so  learned  in  the  law  that 
they  could  pass  judgment  on  the  conduct  of  others,  but  were 
not  careful  to  regulate  their  life  according  to  that  judgment. 
But  as  Paul  reproves  their  hypocrisy,  we  may,  on  the  other 
hand,  conclude,  that  excellent  things  are  then  only  rightly 
a])provcd  (provided  our  judgment  proceeds  from  sincerity) 
when  God  is  attended  to  ;  for  his  will,  as  it  is  revealed  in 
the  law,  is  here  appointed  as  the  guide  and  teacher  of  what 
is  to  be  justly  approved.^ 

19.  And  helievest  thyself,  &c.  More  is  still  granted  to 
them ;  as  though  they  had  not  only  what  was  sufficient  for 
themselves,  but  also  that  by  which  they  could  enrich  others. 
He  grants,  indeed,  that  they  had  such  abundance  of  learning, 
as  that  others  might  have  been  supplied.^ 

20.  I  take  what  follows, /?owi^  the  form  of  knowledge,  as  a 


^  There  are  two  expositions  of  the  words,  Saat/^a^s/s  ra.  lia.(pi^'ovra.,  which 
may  be  sustained  according  to  what  the  words  signify  in  other  places. 
The  first  word  means  to  prove,  or  test,  or  examine,  and  also  to  approve; 
and  the  second  signifies  things  which  differ,  or  things  which  are  excellent. 
"  Thou  provest,  or,  distinguishest  things  which  diff'er,"  is  the  rendering  of 
Bez'i,  Parens,  Doddridge,  and  Stuart :  "  Thou  approvest  things  excellent 
or  useful,"  is  the  rendering  of  Erasmus,  Macknight,  and  others.  The  first 
is  the  most  suitable  to  the  context,  as  knowledge,  and  not  approval,  is 
evidently  intended,  as  proved  by  the  explanatory  clause  which  follows, — • 
"  being  instructed  out  of  the  law." — Ed. 

^  Calvin  has  passed  over  here  several  clauses  :  they  are  so  plain  as  to 
require  no  remarks,  except  the  two  last.  "  The  instructor  of  the  unwise 
— insipientium,"  a(p^ovav,  of  such  as  were  foolish  from  not  understanding 
things  rightly.  "  The  teacher  of  the  ignorant — imperitorum,"  ^ti-riiuv, 
babes,  that  is,  of  such  as  were  ignorant  like  babes.  But  these  and  the 
foregoing  titles,  "  the  guide  of  the  blind,"  and,  "  light  to  those  in  dark- 
ness," were  such  as  the  Jewish  doctors  assumed,  and  are  not  to  be  con- 
sidered as  having  any  great  difterence  in  their  real  meaning.  There  seems 
to  be  no  reason  to  suppose,  with  Doddridge  and  some  others,  that  "  the 
blind,  foohsh,  ignorant,"  were  the  Gentiles,  for  the  Jews  did  not  assume 
the  office  of  teaching  them.  It  is  to  be  observed  that  Paul  here  takes  the 
case,  not  of  the  common  people,  but  of  the  learned — the  teachers. 


104  COMMENTAEIES  ON  THE  CHAP.  II.  21. 

reason  for  the  preceding  ;  and  it  may  be  thus  explained, — 
"  because  thou  hast  the  form  of  knowledge."  For  they  pro- 
fessed to  be  the  teachers  of  others,  because  they  seemed  to 
carry  in  their  breasts  all  the  secrets  of  the  law.  The  word 
jorm  is  put  for  model  {exemplar — pattern)  •}  for  Paul  has 
adopted  fiopcfiwaLv  and  not  tvttov  :  but  he  intended,  I  think, 
to  point  out  the  conspicuous  pomp  of  their  teaching,  and 
what  is  commonly  called  display  ;  and  it  certainly  appears 
that  they  were  destitute  of  that  knowledge  which  they  pre- 
tended. But  Paul,  by  indirectly  ridiculing  the  perverted 
use  of  the  law,  intimates,  on  the  other  hand,  that  right 
knowledge  must  be  sought  from  the  law,  in  order  that  the 
truth  may  have  a  solid  basis. 

21.  Thou,  who  then  teachest  another,  teachest  not  thyself, 
&c.^     Though   the   excellencies   {encomia — commendations) 

*  The  same  word  occurs  only  in  2  Tim.  iii.  5,  "  /^i^(pcij(riv  sbrtSt'ia.; — the 
form  of  godliness."  It  is  taken  here  in  a  good  sense,  as  meaning  a  sketch, 
a  delineation,  an  outline,  a  representation,  or  a  smnmary.  Chalmers  ren- 
ders the  words  thus, — "The  whole  summary  of  knowledge  and  truth  which 
is  in  the  law."  Some  understand  by  knowledge  what  refers  to  morals  or 
outward  conduct,  and  by  trutli  what  is  to  be  believed.  Others  regard  them 
as  an  instance  of  Hebrewism,  two  substantives  being  put,  instead  of  a  sub- 
stantive and  an  adjective ;  the  phrase  would  then  be,  "  true  knowledge." — 
Ed. 

^  This  clause,  and  those  which  follow,  are  commonly  put  in  an  interro- 
gatory form,  that  is,  as  questions :  but  some,  as  Theophylact,  Erasmus, 
and  Luther,  have  rendered  the  clauses  in  the  form  here  adopted.  There 
is  no  difference  in  the  meaning. 

It  is  worthy  of  notice,  that  the  Apostle,  after  the  Hebrew  manner,  re- 
verses the  order  as  to  the  points  he  mentions ;  he,  as  it  were,  retrogrades, 
and  begins  to  do  so  at  this  verse,  the  21st.  The  passage  may  be  thus  ren- 
dered,— 

17.  Seeing  then,  thou  art  named  a  Jew, 

And  reliest  on  the  law,  and  gloriest  in  God, 

18.  And  knowest  his  will. 

And  decernest  things  which  differ,  being  taught  by  the  law, 

19.  And  art  confident  that  thou  art 

A  leader  to  the  blind,  a  light  to  those  in  darkness, 
.20.  An  instructor  to  the  foolish,  a  teacher  to  babes. 

Having  the  form  of  knowledge  and  of  truth  according  to  the  law: 

21.  Yet  thou,  who  teachest  another,  teachest  not  thyself. 
Thou,  who  preachest,  "  Steal  not,"  stealest, 

22.  Thou,  who  sayest,  "  Commit  no  adultery,"  committest  adultery, 
Thou  who  detestest  idols,  committest  sacrilege, 

23.  Thou  who  gloriest  in  the  law,  by  transgressing  the  law  dishonourest 

God; 
For  the  name  of  God,  as  it  is  written,  is  through  you  blasphemed 
by  the  Gentiles. 


CHAP.  II.  21.  EPISTLE  TO  THE  ROMANS.  105 

wliicli  lie  has  hitherto  stated  respecting  tlie  Jews,  were  such 
as  might  have  justly  adorned  them,  provided  the  higher  or- 
naments were  not  wanting  ;  yet  as  they  included  qualifica- 
tions of  a  neutral  kind,  which  may  be  possessed  even  by  the 
ungodly  and  corrupted  by  abuse,  they  are  by  no  means  suffi- 
cient to  constitute  true  glory.  And  hence  Paul,  not  satis- 
fied with  merely  reproving  and  taunting  their  arrogance  in 
trusting  in  these  things  alone,  employs  them  for  the  purpose 
of  enhancing  their  disgraceful  conduct ;  for  he  exposes  him- 
self to  no  ordinary  measure  of  reproach,  who  not  only  ren- 
ders useless  the  gifts  of  God,  which  are  otherwise  valuable 
and  excellent,  bvit  by  his  wickedness  vitiates  and  contami- 
nates them.  And  a  strange  counsellor  is  he,  who  consults 
not  for  his  own  good,  and  is  wise  only  for  the  benefit  of 
others.  He  shows  then  that  the  praise  which  they  aj)pro- 
priated  to  themselves,  turned  out  to  their  own  disgrace. 

Thou  who  preachest,  steal  not,  &c.  He  seems  to  have  al- 
luded to  a  passage  in  Psalm  1.  16,  where  God  says  to  the 
wicked,  "  Why  dost  thou  declare  my  statutes,  and  takest  my 
covenant  in  thy  mouth  ?  And  thou  hatest  reform,  and  hast 
cast  my  words  behind  thee :  when  thou  seest  a  thief,  thou 
joinest  him,  and  with  adulterers  is  thy  portion."'  And  as 
this  reproof  was  suitable  to  the  Jews  in  old  time,  who,  rely- 
ing on  the  mere  knowledge  of  the  law,  lived  in  no  way  better 
than  if  they  had  no  law ;  so  we  must  take  heed,  lest  it 
should  be  turned  against  us  at  this  day :  and  indeed  it  may 
be  well  applied  to  many,  who,  boasting  of  some  extraordi- 
nary knowledge  of  the  gospel,  abandon  themselves  to  every 
kind  of  uncleanness,  as  though  the  gospel  were  not  a  rule  of 
life.  That  we  may  not  then  so  heedlessly  trifle  with  the 
Lord,  let  us  remember  what  sort  of  judgment  impends  over 
such  prattlers,  (logodcedalis — word-artificers,)  who  make  a 
show  of  God's  word  by  mere  garrulity. 

The  21st,  and  part  of  the  22d,  refer  to  what  is  contained  in  the  19th 
and  the  20th  ;  and  the  latter  part  of  the  22d  to  the  18th  verse  ;  and  the 
23d  to  the  17th.  The  latter  part  of  the  22d  helps  us  to  fix  the  meaning 
of  the  latter  part  of  the  18th  ;  the  man  who  hated  idols  and  committed 
sacrilege  proved  that  he  did  not  exercise  his  boasted  power  of  making  a 
proper  distinction  between  right  and  wrong.  Then  the  man  who  is  said, 
in  verse  17,  to  rely  on  the  law  and  glory  in  God,  is  charged,  in  the  23d 
verse,  with  the  sin  of  dishonouring  God  by  transgressing  the  law. — Ed. 


106"  COMMENTARIES  ON  THE  CHAP.  II.  23. 

22.  Thou  who  abhorrest  idols,  &c.  He  fitlj  compares  sa- 
crilege to  idolatry,  as  it  is  a  thing  of  the  same  kind  ;  for 
sacrilege  is  simply  a  profanation  of  the  Divine  Majestj^,  a 
sin  not  unknown  to  heathen  poets.  On  this  account  Ovid 
(Metamor.  3,)  calls  Lycurgus  sacrilegious  for  despising  the 
rites  of  Bacchus  ;  and  in  his  Fasti  he  calls  those  sacrilegious 
hands  which  violated  the  majesty  of  Venus.  But  as  the 
Gentiles  ascribed  the  majesty  of  their  gods  to  idols,  they 
only  thought  it  a  sacrilege  when  any  one  plundered  what 
was  dedicated  to  their  temples,  in  which,  as  i\\ej  believed, 
the  whole  of  religion  centred.  So  at  this  day,  where  super- 
stition reigns,  and  not  the  word  of  God,  they  acknowledge 
no  other  kind  of  sacrilege  than  the  stealing  of  wliat  belongs 
to  churches,  as  there  is  no  God  but  in  idols,  no  religion  but 
in  pomp  and  magnificence.^ 

Now  we  are  here  warned,  first,  not  to  flatter  ourselves 
and  to  despise  others,  when  we  have  performed  only  some 
portions  of  the  law, — and,  secondly,  not  to  glory  in  having 
outward  idolatry  removed,  while  we  care  not  to  drive  away 
and  to  eradicate  the  impiety  that  lieth  hid  in  our  hearts. 

23.  Thou  who  gloriest  in  the  law,  &c.  Though  every  trans- 
gressor dishonours  God,  (for  we  are  all  born  for  this  end — to 
serve  him  in  righteousness  and  holiness  ;)  yet  he  justly  im- 
putes in  this  respect  a  special  fault  to  the  Jews  ;  for  as  they 

'  "  Sacrilege,"  mentioned  here,  is  by  some  taken  literally  as  meaning 
the  robbing  of  God  as  to  the  sacrifices  he  required,  and  the  profanation  of 
sacred  rites ;  "  many  examples  of  which,"  says  Turrettin,  "  are  recorded  by 
the  Prophets,  and  also  by  Joseplius,  both  before  and  during  the  last  war." 
But  some  extend  its  meaning  to  acts  of  hypocrisy  and  ungodliness,  by 
which  God's  honour  was  profaned,  and  the  glory  due  to  him  was  denied. 
The  highest  sacrilege,  no  doubt,  is  to  deprive  God  of  that  sincere  ser- 
vice and  obedience  which  he  justly  requires.  "  They  caused,"  says  Pa- 
rens, "  the  name  and  honour  of  God  to  be  in  various  ways  blasphemed 
by  their  wicked  hypocrisy ;  and  hence  they  were  justly  said  by  the  Apostle 
to  be  gviilty  of  sacrilege."  He  then  adds,  ''We  must  notice,  that  idolatry 
is  not  opposed  to  sacrilege,  but  mentioned  as  a  thing  closely  allied  to  it. 
Indeed  all  idolatry  is  sacrilegious.  How  then  can  the  Monks,  Priests,  and 
Jesuits  clear  themselves  from  the  charge  of  sacrilege?  for  they  not  only 
do  not  detest  idolatry,  being  in  this  respect  much  worse  than  these  hypo- 
crites, but  also  greedily  seek,  like  them,  sacred  ofi'erings,  and  imder  the 
pretence  of  sanctity  devour  widows'  houses,  pillage  the  coflers  of  kings, 
and,  what  is  most  heinous,  sacrilegiously  rob  God  of  his  due  worship  and 
honour,  and  transfer  them  to  saints."  Yet  the  world  is  so  blind  as  not 
to  see  the  real  character  of  such  men  ! — Ed. 


CHAP.  II.  24.  EPISTLE  TO  THE  ROMANS.         ,  107 

avowed  God  as  their  Lawgiver,  and  yet  had  no  care  to  form 
their  life  according  to  his  rule,  they  clearly  proved  that  the 
majesty  of  their  God  was  not  so  regarded  by  them,  hut  that 
they  easily  despised  him.  In  the  same  manner  do  they  at 
this  day  dishonour  Christ,  by  transgressing  the  gospel,  who 
prattle  idly  about  its  doctrine,  while  yet  they  tread  it  under 
foot  by  their  unbridled  and  licentious  mode  of  living. 

24.  For  the  name  of  God,  &,c.  I  think  this  quotation  is 
taken  from  Ezek.  xxxvi.  20,  rather  than  from  Isaiah  lii.  5  ; 
for  in  Isaiah  there  are  no  reproofs  given  to  the  people,  but 
that  chapter  in  Ezekiel  is  full  of  reproofs.  But  some  think 
that  it  is  a  proof  from  the  less  to  the  greater,  according  to 
this  import,  "  Since  the  Prophet  upbraided,  not  without 
cause,  the  Jews  of  his  time,  that  on  account  of  their  captiv- 
ity, the  glory  and  jjower  of  God  were  ridiculed  among  the 
Gentiles,  as  though  he  could  not  have  preserved  the  people, 
whom  he  had  taken  under  his  protection,  much  more  are  ye 
a  disgrace  and  dishonour  to  God,  whose  religion,  being  judged 
of  by  your  wicked  life,  is  blasphemed."  This  view  I  do  not 
reject,  but  I  prefer  a  simpler  one,  such  as  tlie  following, — 
"  We  see  that  all  the  reproaches  cast  on  the  people  of  Israel 
do  fall  on  the  name  of  God  ;  for  as  they  are  counted,  and  are 
said  to  be  the  people  of  God,  his  name  is  as  it  were  engraven 
on  their  foreheads:  it  must  hence  be,  that  God,  whose  name 
they  assume,  is  in  a  manner  defamed  by  men,  through  their 
wicked  conduct.''  It  was  then  a  monstrous  thing,  that  they 
who  derived  their  glory  from  God  should  have  disgraced  his 
holy  name ;  for  it  behoved  them  surely  to  requite  him  in  a 
different  manner.^ 

^  On  this  remarkable  passage  Haldane  has  these  very  appropriate,  just, 
and  striking  observations, — 

"  The  Apostle,  in  these  verses,  exhibits  the  most  lively  image  of  hypo- 
crisy. Was  there  ever  a  more  beautiful  veil  than  that  under  which  the 
JcAV  presents  himself?  He  is  a  man  of  confession,  of  praise,  of  thanks- 
giving— a  man,  whose  trust  is  in  the  law,  whose  boast  is  of  God,  who 
knows  his  will,  v/ho  approves  of  things  that  are  excellent ;  a  man  who  calls 
himself  a  conductor  of  the  blind,  a  light  of  those  who  are  in  darkness,  an 
instructor  of  the  ignorant,  a  teacher  of  babes  ;  a  man  who  directs  others, 
who  preaches  against  theft,  against  adultery,  against  idolatry,  and  to  sura  up 
the  whole,  a  man  who  glories  in  the  commandments  of  the  Lord.  "Who 
would  not  say  that  this  is  an  angel  arrayed  in  human  form — a  star  de- 
tached from  the  firmament,  and  brought  nearer  to  enhghten  the  earth  ? 


108  COMMENTARIES  ON  THE  CHAP.  II.  25. 

25.  For  circumcision  verily  pro-  25.  Nam  circumcisio  qiiidem  pro- 
fiteth,  if  thou  keep  the  law :  but  if  dest,  si  Legem  observes ;  quod  si 
thou  be  a  breaker  of  the  law,  thy  transgressor  Legis  fueris,  circum- 
circumcision  is  madeuncircumcision.  cisio  tua  in  prfeputium  versa  est. 

26.  Therefore,  if  the  uncircuraci-         26.   Si  ergo  prfeputium  justitias 
sion  keep  the  righteousness  of  the  Legis  servaverit,  nonne  prseputium 
law,  shall  not  his  uncircumcision  be  ejus  pro  circumcisione  censebitur  ? 
counted  for  circumcision  ? 

27.  And  shall  not  uncircumcision  27.  Et  judicabit  quod  ex  natura 
■which  is  by  nature,  if  it  fulfil  the  est  prajputium  (si  Legem  servaverit) 
law,  judge  thee,  who  by  the  letter  te  qui  per  literam  et  circumcisionem 
and  circumcision  dost  transgress  the  transgressor  es  Legis  ? 

law  ? 

28.  For  he  is  not  a  Jew  which  is  28.  Non  enim  qui  est  in  aperto 
one  outwardly ;  neither  is  that  cir-  ludfeus  est ;  nee  qua  in  aperto  est 
cumcision  which  is  outward  in  the  circumcisio  in  carne,  ea  est  circum- 
flesh :  cisio : 

29.  But  he  is  a  Jew  which  is  one  29.  Sed  qui  est  in  occulto  ludseus  ; 
inwardly :  and  circumcision  is  that  et  circumcisio  cordis  in  spiritu  non 
of  the  heart,  in  the  spirit,  and  not  litera ;  cujus  laus  non  ex  hominibus 
in  the  letter ;  whose  praise  is  not  of  est  sed  ex  Deo. 

men,  but  of  God. 


25.  Fo?^  circumcision  indeed  profits,  &c.  He  dissipates  by 
anticipation  what  the  Jews  might  have  objected  in  opposition 
to  him  in  the  defence  of  their  own  cause :  for  since  circum- 
cision was  a  symbol  of  the  Lord's  covenant,  by  which  he  had 
chosen  Abraham  and  his  seed  as  his  peculiar  people,  they 
seemed  not  to  have  gloried  in  vain ;  but  as  they  neglected 
what  the  sign  signified,  and  regarded  only  the  outward  form, 
he  gives  this  answer — That  they  had  no  reason  to  lay  claim 
to  any  thing  on  account  of  the  bare  sign.  The  true  charac- 
ter of  circumcision  was  a  spiritual  promise,  which  required 
faith  :  the  Jews  neglected  both,  the  promise  as  well  as  faith. 
Then  foolish  was  their  confidence.    Hence  it  is,  that  he  omits 


But  observe  what  is  concealed  imder  this  mask.  It  is  a  man  who  is  him- 
self imtaught ;  it  is  a  tliief,  an  adidterer,  a  sacrilegious  person ;  in  one 
word,  a  wicked  man,  who  continually  dishonours  God  by  the  transgression 
of  his  law.  Is  it  possible  to  imagine  a  contrast  more  monstrous  than  be- 
tween these  fair  appearances  and  this  awful  reality  ?" 

No,  certainly ;  but  it  is  a  contrast  which  still  exists,  with  various  mo- 
difications, in  many  instances. — It  ought  to  be  observed,  that  when  the 
author  calls  the  Jew  "  a  man  of  confession,  of  praise,  of  thanksgiving,"  he 
alludes  to  the  import  of  the  Avord,  Jew,  in  Hebrew,  which  is  derived  from 
a  verb,  which  includes  these  ideas :  and  it  is  supposed  by  some,  that  there 
is  an  allusion  in  the  last  words  of  this  chapter,  "  whose  praise,"  &c.,  to 
what  the  name  signifies. — Ed. 


CHAP.  II.  25.  EPISTLK  TO  THE  ROMANS.  10.9 

to  state  here  the  main  use  of  circumcision,  and  proceeds  to 
expose  their  gross  error,  as  he  does  in  liis  Epistle  to  the 
Galatians.  And  this  ought  to  be  carefully  noticed ;  for  if 
he  were  explaining  the  whole  character  and  design  of  cir- 
cumcision, it  Avould  have  been  inconsistent  in  him  not  to 
have  made  mention  of  grace  and  free  promise :  but  in  both 
instances  he  spoke  according  to  what  the  subject  he  had  in 
hand  required,  and  therefore  he  only  discussed  that  part 
which  was  controverted. 

They  thought  that  circumcision  was  of  itself  sufficient  for 
the  purpose  of  obtaining  righteousness.  Hence,  sj^eaking 
according  to  such  an  opinion,  he  gives  this  reply — That  if 
tliis  benefit  be  expected  from  circumcision,  it  is  on  this  con- 
dition, that  he  who  is  circumcised,  must  serve  God  wholly 
and  perfectly.  Circumcision  then  requires  perfection.  The 
same  may  be  also  said  of  our  baptism  :  when  any  one  confi- 
dently relies  on  the  water  of  baptism  alone,  and  thinks  that 
he  is  justified,  as  though  he  had  obtained  holiness  by  that 
ordinance  itself,  the  end  of  baptism  must  be  adduced  as  an 
objection ;  which  is,  that  the  Lord  thereby  calls  us  to  holi- 
ness of  life :  the  grace  and  promise,  which  baptism  testifies 
(testificatur)  and  seals,  (obsignat,)  need  not  in  this  case  to  be 
mentioned  ;  for  our  business  is  with  those  who,  being  satis- 
fied with  the  empty  shadow  of  baptism,  care  not  for  nor 
consider  what  is  material  {solidum — substantial)  in  it.  And 
this  very  thing  you  may  observe  in  Paul — that  when  he 
speaks  to  the  faithful  of  signs,  apart  fi'om  controversy, .  he 
connects  them  with  the  efficacy  and  fulfilment  of  the  pro- 
mises which  belong  to  them  ;  but  when  he  contends  with 
the  absurd  and  unskilful  interpreters  of  signs,  he  omits  all 
mention  of  the  proper  and  true  character  of  signs,  and 
directs  his  whole  discourse  against  their  perverted  inter- 
pretation. 

Now  many,  seeing  that  Paul  brings  forward  circumcision 
rather  than  any  other  part  of  the  law,  suppose  that  he  takes 
away  justification  only  from  ceremonies  :  but  the  matter  is 
far  otherwise  ;  for  it  always  happens,  that  those  who  dare 
to  set  up  their  own  merits  against  the  righteousness  of  God, 
glory  more  in  outward  observances  than  in  real  goodness  ; 


110  COMMENTARIES  ON  THE  CHAP.  II.  26. 

for  no  one,  who  is  seriously  touclied  and  moved  by  the  fear 
of  God,  will  ever  dare  to  raise  up  his  eyes  to  heaven,  since 
the  more  he  strives  after  true  righteousness,  the  clearer  he 
sees  how  far  he  is  from  it.  But  as  to  the  Pharisees,  who 
were  satisfied  with  imitating  holiness  by  an  outward  dis- 
guise, it  is  no  wonder  that  they  so  easily  deluded  themselves. 
Hence  Paul,  after  having  left  the  Jews  nothing,  but  this  poor 
subterfuge  of  being  justified  by  circumcision,  does  now  also 
take  fi-om  them  even  this  empty  pretence. 

26.  If  then  the  uncircumcision,  &c.  This  is  a  very  strong 
argument.  Every  thing  is  below  its  end  and  subordinate  to 
it.  Circumcision  looks  to  the  laAv,  and  must  therefore  be 
inferior  to  it :  it  is  then  a  greater  thing  to  keep  the  law 
than  circumcision,  which  was  for  its  sake  instituted.  It 
hence  follows,  that  the  uncircumcised,  provided  he  keeps  the 
law,  far  excels  the  Jew  with  his  barren  and  unprofitable 
circumcision,  if  he  be  a  transgressor  of  the  law  :  and  though 
he  is  by  nature  polluted,  he  shall  yet  be  so  sanctified  by 
keeping  the  law,  that  uncircumcision  shall  be  imputed  to 
him  for  circumcision.  The  word  uncircumcision,  is  to  be 
taken  in  its  proper  sense  in  the  second  clause  ;  but  in  the 
first,  figuratively,  for  the  Gentiles,  the  thing  for  the  per- 
sons. 

It  must  be  added — that  no  one  ought  anxiously  to  inquii-e 
what  observers  of  the  law  are  those  of  which  Paul  speaks 
here,  inasmuch  no  such  can  be  found  ;  for  he  simply  intend- 
ed to  lay  down  a  supposed  case — that  if  any  Gentile  could 
be  found  who  kept  the  law,  his  righteousness  would  be  of 
more  value  without  circumcision,  than  the  circumcision  of 
the  Jew  without  righteousness.  And  hence  I  I'efer  what 
follows,  And  what  is  by  nature  uncircumcision  shall  judge 
thee,  &c.,  not  to  persons,  but  to  the  case  that  is  supposed, 
according  to  what  is  said  of  the  Queen  of  the  south,  that 
she  shall  come,  &c.,  (Matt.  xii.  42,)  and  of  the  men  of  Nine- 
veh, that  they  shall  rise  up  in  judgment,  &c.,  (Luke  xi.  32.) 
For  the  very  words  of  Paul  lead  us  to  this  view — "  The  Gen- 
tile," he  says,  "  being  a  keeper  of  the  law,  shall  judge  thee, 
who  art  a  transgressor,  though  he  is  uncircumcised,  and  thou 
hast  the  literal  circumcision." 


CHAP.  II.  28.  EPISTLE  TO  THE  ROMANS.  Ill 

27.  By  the  letter  and  circumcision,  &c.  A  construction^ 
which  means  a  literal  circumcision.  He  does  not  mean  that 
they  violated  the  law,  because  they  had  the  literal  circum- 
cision ;  but  because  they  continued,  though  they  had  the 
outward  rite,  to  neglect  the  spiritual  worship  of  God,  even 
piety,  justice,  judgment,  and  truth,  which  are  the  chief  mat- 
ters of  the  lavv.^ 

28.  For  a  Jew  is  not  he,  &c.  The  meaning  is,  that  a  real 
Jew  is  not  to  be  ascertained,  either  by  natural  descent,  or 
by  profession,  or  by  an  external  symbol;  that  the  circum- 
cision which  constitutes  a  Jew,  does  not  consist  in  an  out- 
ward sign  only,  but  that  both  are  inward.  And  what  he 
subjoins  with  regard  to  true  circumcision,  is  taken  from 
various  passages  of  Scripture,  and  even  from  its  general 
teaching  ;  for  the  people  are  everywhere  commanded  to  cir- 
cumcise their  hearts,  and  it  is  what  the  Lord  promises  to  do. 
The  fore-skin  was  cut  off,  not  indeed  as  the  small  corruption 
of  one  part,  but  as  that  of  the  whole  nature.  Circmncision 
then  signified  the  mortification  of  the  whole  flesh. 

29.  What  he  then  adds,  in  the  spirit,  not  in  the  letter,  un- 
derstand thus :  He  calls  the  outward  rite,  without  piety,  the 
letter,  and  the  spiritual  design  of  this  rite,  the  spirit ;  for 

^  Hypallage,  substitution,  a  figiu-e  of  speech,  by  which  a  noun  or  an  ad- 
jective is  put  in  a  form  different  from  its  obvious  import. — Ed. 

^  The  rendering  of  this  clause  is  rather  obscure,  "  who  by  the  letter  and 
circumcision  dost  transgress  the  law."  The  preposition,  ?'«,  has  no  doubt 
the  meaning  of  bor  o-y'v,  as  in  some  other  passages,  as  in  ch.  iv.  11, 'S/ 
KK^oSvtrrias — in  uncircumcisiou,  and  in  ch.  viii.  25,  2/  tJTofiovr,;. — in  or  with 
patience.  Then  the  version  should  be,  "  who,  being  with,  or  having,  the 
letter  and  circumcision,  dost  transgress  the  laAV."  The  "  letter"  means 
the  written  law.  That  this  is  the  meaning  is  evident  from  the  context. 
Both  Qrotius  and  Macknight  give  the  same  construction.  It  is  better  to 
take  "  letter,"  i.e.,  the  law,  and  "  circumcision"  separate,  than  to  amalga- 
mate them  by  a  rhetorical  figure,  as  is  done  by  Calvin  and  others.  Hodge 
justly  says,  that  this  is  "  more  suited  to  the  context,  as  nothing  is  said 
here  of  spiritual  circumcision." 

The  word  y^a^^a,  letter,  has  various  meanings — 1.  What  is  commonly 
called  letter,  the  character,  Lidce  xxiii.  .38; — 2.  What  is  written,  a  bond 
or  contract,  Luke  xvi.  6  ; — 3.  In  the  plural,  letters,  epistles,  Acts  xxviii. 
21 ; — 4.  The  written  law,  as  here,  and  in  the  plural,  the  Old  Testament 
Scriptures,  2  Tim.  iii.  15; — 5.  What  is  conveyed  by  writing,  learning, 
John  vii.  15  ;  Acts  xxvi.  24; — and,  6.  The  outv/ard  performance  of  the 
law,  it  being  written,  as  opposed  to  what  is  spiritual  or  inward,  as  in  the 
last  verse  of  this  chapter,  and  in  2  Cor.  iii.  6. — Ed. 


112  COMMENTAEIES  ON  THE  CHAP.  III.  1. 

tlie  wliole  importance  of  signs  and  rites  depends  on  what  is 
designed ;  when  the  end  in  view  is  not  regarded,  the  letter 
alone  remains,  which  in  itself  is  useless.  And  the  reason  for 
this  mode  of  speaking  is  this, — where  the  voice  of  God 
sounds,  all  that  he  commands,  except  it  be  received  by  men 
in  sincerity  of  heart,  will  remain  in  the  letter,  that  is,  in  the 
dead  writing ;  but  when  it  penetrates  into  the  heart,  it  is 
in  a  manner  transformed  into  spirit.  And  there  is  an 
allusion  to  the  difference  between  the  old  and  the  new 
covenant,  which  Jeremiah  points  out  in  ch.  xxxi.  33  ;  where 
the  Lord  declares  that  his  covenant  would  be  firm  and  per- 
manent when  engraven  on  the  inward  parts.  Paul  had  also 
the  same  thing  in  view  in  another  place,  (2  Cor.  iii.  6,)  where 
he  compares  the  law  with  the  gospel,  and  calls  the  former 
"  the  letter,"  which  is  not  only  dead  but  killeth  ;  and  the 
latter  he  signalizes  with  the  title  of  "  spirit.''  But  extremely 
gross  has  been  the  folly  of  those  who  have  deduced  a  double 
meaning  from  the  "  letter,"  and  allegories  from  the  "  spirit." 
Whose  ])raise  is  not  from  men,  &c.  As  men  fix  their  eyes 
only  on  those  things  which  are  visible,  he  denies  that  we 
ought  to  be  satisfied  with  what  is  commendable  in  the  esti- 
mation of  men,  who  are  often  deceived  by  outward  splen- 
dour ;  but  that  we  ought  to  be  satisfied  with  the  all-seeing 
eyes  of  God,  from  which  the  deepest  secrets  of  the  heart  are 
not  hid.  He  thus  again  summons  hypocrites,  who  soothe 
themselves  with  false  opinions,  to  the  tribunal  of  God. 


CHAPTER  III. 

1.  What  advantage!   then   hath         1.   Quffi  igitur  prserogativa Iiidsei, 
the  Jew  ?  or  what  profit  is  there  of  aut  quae  utilitas  circumcisionis  ? 
circumcision  ? 

2.  Much  every  way:  chiefly,  be-  2.  Multa  per  oninem  modum  ;  ac 
cause  that  unto  them  were  commit-  primum  quidem,  quod  illis  credita 
ted  the  oracles  of  God.  simt  oracula  Dei. 

1.  Though  Paul  has  clearly  j)roved  that  bare  circumcision 

*  "  Prserogativa — prerogative,"  to  vt^iira-ov,  rendered  "  pre-eminence"  by 
Macknigkt ;  "prsestantia — superiority"  hy  Beza  and  Parens ;  and  "advan- 
tage" in  our  version,  and  by  Doddridge  and  Stuart. — Ed. 


CHAP.  III.  2.  KPISTLE  TO  THE  ROMANS.  113 

brouglit  nothing  to  the  Jews,  yet  since  he  could  not  deny  but 
that  there  was  some  difference  between  the  Gentiles  and  the 
Jews,  which  by  that  s^^mbol  was  sealed  to  them  b}'  the  Lord, 
and  since  it  was  inconsistent  to  make  a  distinction,  of  which 
God  was  the  author,  void  and  of  no  moment,  it  remained  for 
him  to  remove  also  this  objection.  It  was  indeed  evident, 
that  it  was  a  foolish  glorying  in  which  the  Jews  on  this  ac- 
count indulged  ;  yet  still  a  doubt  remained  as  to  the  design 
of  circumcision  ;  for  the  Lord  would  not  have  appointed  it 
had  not  some  benefit  been  intended.  He  therefore,  by  wa}'- 
of  an  objection,  asks,  what  it  was  that  made  the  Jew  supe- 
rior to  the  Gentile ;  and  he  subjoins  a  reason  for  this  by 
another  question.  What  is  the  benefit  of  circumcision  ?  For 
this  separated  the  Jews  from  the  common  class  of  men  ;  it 
was  a  partition-wall,  as  Paul  calls  ceremonies,  which  kept 
parties  asunder. 

2.  Much  in  every  way,  &c. ;  that  is,  very  much.  He 
begins  here  to  give  the  sacrament  its  own  praise  ;  but  he 
concedes  not,  that  on  this  account  the  Jews  ought  to  have 
been  proud ;  for  when  he  teaches  that  they  were  sealed  by 
the  symbol  of  circumcision,  by  which  they  were  counted  the 
children  of  God,  he  does  not  allow  that  they  became  suj^e- 
rior  to  others  through  any  merit  or  worthiness  of  their  own, 
but  through  the  free  mercv  of  God.  If  then  regard  be  had 
to  them  as  men,  he  shows  that  they  were  on  a  level  with 
others  ;  but  if  the  favours  of  God  be  taken  to  the  account, 
he  admits  that  they  possessed  what  made  them  more  eminent 
than  other  men. 

First,  indeed,  because  intrusted  to  them,  &c.  Some  think 
there  is  here  an  unfinished  period,  for  he  sets  down  what  he 
does  not  afterwards  complete.  But  the  word  first  seems  not 
to  me  to  be  a  note  of  number,  but  means  "  chiefly"  or  espe- 
cially,^ and  is  to  be  taken  in  this  sense — "  Though  it  were 
but  this  one  thing,  that  they  have  the  oracles^  of  God  com- 

^  The  word  -t^Zto)/  is  thus  used  in  other  places.  See  Matt.  vi.  33 ;  Mark 
vii.  27  ;  2  Peter  i.  20. — Ed. 

2  Aoyia,  oracula,  mean,  in  Greek  authors,  divine  responses.  Hesycliins 
explains  it  by  ^icr(pa,ra. — divine  dictates.  The  word  is  used  four  times  in 
the  New  Testament.  In  Acts  vii.  38,  it  means  specifically  the  law  of 
Moses;  here  it  includes  the  whole  of  the  Old  Testament ;  in  Heb.  v.  12, 

H 


114  COMMENTARIES  ON  THE  CHAP.  III.  3. 

mitted  to  them,  it  might  be  deemed  sufficient  to  prove  their 
superiority/'  And  it  is  worthy  of  being  noticed,  that  the 
advantage  of  circumcision  is  not  made  to  consist  in  the 
naked  sign,  but  its  value  is  derived  from  the  word  ;  for  Paul 
asks  here  what  benefit  the  sacrament  conferred  on  the  Jews, 
and  he  answers,  that  God  had  deposited  with  them  the  trea- 
sure of  celestial  wisdom.  It  hence  follows,  that,  apart  from 
the  word,  no  excellency  remained.  By  oracles  he  means 
the  covenant  which  God  revealed  first  to  Abraham  and  to 
his  posterity,  and  afterwards  sealed  and  unfolded  by  the  law 
and  the  Prophets. 

Now  the  oracles  were  committed  to  them,  for  the  purpose 
of  preserving  them  as  long  as  it  pleased  the  Lord  to  continue 
his  glory  among  them,  and  then  of  publishing  them  during 
the  time  of  their  stewardship  through  the  whole  world  :  they 
were  first  depositaries,  and  secondly  dispensers.  But  if  this 
benefit  was  to  be  so  highly  esteemed  when  the  Lord  favoured 
one  nation  only  with  the  revelation  of  his  word,  we  can  never 
sufficiently  reprobate  our  ingratitude,  who  receive  his  word 
with  so  much  negligence  or  witli  so  much  carelessness,  not 
to  say  disdain, 

3.  For  -what  if  some  did  not  be-  3.  Quid  enim  si  quidem  fuerunt 
lieve  ?  shall  their  unbelief  make  the  increduli  ?  num  incredulitas  eorum 
faith  of  God  without  effect  ?  fidem  Dei  faciei  irritam  ? 

4.  God  forbid:  yea,  let  God  be  4.  Ne  ita  sit;  quin  sit  Deus  ve- 
true,  but  every  man  a  liar ;  as  it  is  rax,  omnis  autem  homo  mendax ; 
written,  That  thou  mightest  be  jus-  quemadmodum  scriptum  est,  ut  jus- 
tified in  thy  sayings,  and  niightfst  tificeris  in  sermonibus  tuis,  et  vincas 
overcome  when  thou  art  judged.  quum  judicaris.^ 

3.  What  indeed  if  some,  &c.  As  before,  -while  regarding 
the  Jews  as  exulting  in  the  naked  sign,  he  allowed  them 
no  not  even  a  spark  of  glory  ;  so  now,  while  considering  the 
nature  of  the  sign,  he  testifies  that  its  virtue  {virtutem,  effi- 
cacy) is  not  destroyed,  no,  not  even  by  their  inconstancy. 

and  in  1  Peter  iv.  11,  it  embraces  the  truths  of  the  Gospel.  The  divine 
character  of  the  Scriptiu-es  is  by  this  word  attested;  they  are  the  oracles 
of  God,  his  dictates,  or  communications  from  him. — Ed. 

^  The  references  in  the  margin  are  the  following : — Rom.  ix.  6  ;  2  Tim. 
ii.  13 ;  John  iii.  33  ;  Ps.  cxvi.  11  ;  li.  4. 


CHAP.  III.  4.  EPISTLE  TO  THE  KOMANS.  115 

As  then  he  seemed  before  to  have  intimated  that  whatever 
gra(3e  there  might  have  been  in  the  sign  of  circumcision,  it 
had  wholly  vanished  through  the  ingratitude  of  the  Jews, 
he  now,  anticipating  an  objection,  again  asks  what  opinion 
was  to  be  formed  of  it.  There  is  here  indeed  a  sort  of  reti- 
cence, as  he  expresses  less  than  what  he  intended  to  be  under- 
stood ;  for  he  might  have  truly  said  that  a  great  part  of  the 
nation  had  renounced  the  covenant  of  God  ;  but  as  this 
would  liave  been  very  grating  to  the  ears  of  the  Jews,  he 
mitigated  its  severity,  and  mentioned  only  some. 

Shall  their  unbelief,  &c.  Karapyelv  is  properly  to  render 
void  and  ineifectual ;  a  meaning  most  suitable  to  this  pas- 
sage. For  Paul's  inquiry  is  not  so  much  whether  the  un- 
belief of  men  neutralizes  the  truth  of  God,  so  that  it  should 
not  in  itself  remain  firm  and  constant,  but  whether  it  hinders 
its  effect  and  fulfilment  as  to  men.  The  meaning  then  is, 
"  Since  most  of  the  Jews  are  covenant-breakers,  is  God's 
covenant  so  abrogated  by  their  j^erfidiousness  that  it  brings 
forth  no  fruit  among  them  ?  To  this  he  answers,  that  it  can- 
not be  that  the  truth  of  God  should  lose  its  stability  through 
man's  wickedness.  Though  then  the  greater  part  had  nul- 
lified and  trodden  under  foot  God's  covenant,  it  yet  retained 
its  eflicacy  and  manifested  its  power,  not  indeed  as  to  all, 
but  with  regard  to  a  few  of  that  nation  :  and  it  is  then  effi- 
cacious, when  the  grace  or  the  blessing  of  the  Lord  avails  to 
eternal  salvation.  But  this  cannot  be,  except  when  the  pro- 
mise is  received  by  faith  ;  for  it  is  in  this  way  that  a  mutual 
covenant  is  on  both  sides  confirmed.  He  then  means  that 
some  ever  remained  in  that  nation,  who  by  continuing  to 
believe  in  the  promise,  had  not  fallen  away  from  the  privi- 
leges of  the  covenant. 

4.  But  let  God  be  true,  &c.  Whatever  may  be  the  opinion 
of  others,  I  regard  this  as  an  argument  taken  from  the 
necessary  consequence  of  what  is  opposed  to  it,  by  which 
Paul  invalidates  the  preceding  objection.  For  since  these 
two  things  stand  together,  yea,  necessarily  accord,  that  God 
is  true  and  that  man  is  false,  it  follows  that  the  truth  of  God 
is  not  nullified  by  the  falsehood  of  men  ;  for  except  he  did 
now  set  these  two  things  in  opposition,  the  one  to  the  other, 


116  COMMENTARIES  ON  THE  CHAP.  III.  4. 

lie  would  afterwards  have  in  vain  laboured  to  refute  what 
was  absurd,  and  show  how  God  is  just,  though  he  manifests 
his  justice  by  our  unjustice.  Hence  the  meaning  is  by  no 
means  ambiguous, — tliat  the  faithfulness  of  God  is  so  far 
from  being  nullified  by  the  perfidy  and  apostasy  of  men, 
that  it  thereby  becomes  more  evident.  "  God,"  he  says,  "  is 
true,  not  only  because  he  is  prepared  to  stand  faithfully  to  his 
promises,  but  because  he  also  really  fulfils  whatever  he  de- 
clares; for  he  so  speaks,  that  his  command  becomes  a  reality. 
On  the  other  hand,  man  is  false,  not  only  because  he  often 
violates  his  pledged  faith,  but  because  he  naturally  seeks 
falsehood  and  shuns  the  truth." 

The  first  clause  contains  the  primary  axiom  of  all  Christian 
philosophy;  the  latter  is  taken  from  Ps.  cxvi.  11,  Avhere 
David  confesses  that  there  is  nothing  certain  from  man  or 
in  man. 

Now  this  is  a  remarkable  passage,  and  contains  a  conso- 
lation that  is  much  needed ;  for  such  is  the  perversity  of 
men  in  rejecting  and  despising  God's  word,  that  its  truth 
would  be  often  doubted  were  not  this  to  come  to  our  minds, 
that  God's  verity  depends  not  on  man's  verity.  But  how 
does  this  agi-ee  with  what  has  been  said  previously — that  in 
order  to  make  the  divine  pi'omise  effectual,  fjiith,  which  re- 
ceives it,  is  on  the  part  of  men  necessary?  for  faith  stands 
opposed  to  falsehood.  This  seems,  indeed,  to  be  a  difficult 
question  ;  but  it  may  with  no  great  difficulty  be  answered, 
and  in  this  way — the  Lord,  notwithstanding  the  lies  of  men, 
and  though  these  are  hinderances  to  his  truth,  does  yet  find 
a  way  for  it  through  a  pathless  track,  that  he  may  come 
forth  a  conqueror,  and  that  is,  by  correcting  in  his  elect  the 
inbred  unbelief  of  our  nature,  and  by  subjecting  to  his  ser- 
vice those  who  seem  to  be  unconquerable.  It  must  be  added, 
that  the  discourse  here  is  concerning  the  corruption  of  na- 
ture, and  not  the  grace  of  God,  which  is  the  remedy  for  that 
corruption. 

That  thou  mightest  he  justified,  &c.  The  sense  is.  So  far  is 
it  that  the  truth  of  God  is  destroyed  by  our  falsehood  and 
unfaithfulness,  that  it  thereby  shines  forth  and  appears  more 
evident,  according  to  the  testimony  of  David,  who  says,  that 


CHAP.  III.  4.  EPISTLE  TO  THE  ROMANS.  11 7 

as  he  was  a  sinner,  God  was  a  just  and  righteous  Judge  in 
whatever  he  determined  respecting  him,  and  tliat  he  would 
overcome  all  the  calumnies  of  the  ungodly  who  murmured 
against  his  righteousness.  By  the  luoi^ds  of  God,  David 
means  the  judgments  which  he  pronounces  upon  us  ;  for  the 
common  application  of  these  to  promises  is  too  strained  : 
and  so  the  particle  that,  is  not  so  much  final,  nor  refers  to  a 
far-fetched  consequence,  but  implies  an  inference  according 
to  this  purport,  "  Against  thee  have  I  sinned  ;  justly  then 
dost  thou  punish  me.''  And  that  Paul  lias  quoted  this 
passage  according  to  the  proper  and  real  meaning  of  David, 
is  clear  from  the  objection  that  is  immediately  added,  "  How 
shall  the  righteousness  of  God  remain  perfect  if  our  iniquity 
illustrates  it  ?"  For  in  vain,  as  I  have  already  observed,  and 
unseasonably  has  Paul  arrested  the  attention  of  his  readers 
with  this  difficulty,  except  David  meant,  that  God,  in  his 
wonderful  providence,  elicited  from  the  sins  of  men  a  praise 
to  his  own  righteousness.  The  second  clause  in  Hebrew  is 
this,  "  And  that  tliou  mightest  be  pure  in  thy  judgment ;" 
which  expression  imports  nothing  else  but  that  God  in  all 
his  judgments  is  worthy  of  praise,  how  much  soever  the  un- 
godly may  clamour  and  strive  by  their  complaints  disgrace- 
fully to  efface  his  glory.  But  Paul  has  followed  the  Greek 
version,  which  answered  his  purpose  here  even  better.  We 
indeed  know  that  the  Apostles  in  quoting  Scripture  often 
used  a  freer  language  than  the  original ;  for  they  counted  it 
enough  to  quote  what  was  suitable  to  their  subject :  hence 
they  made  no  great  account  of  words. 

The  application  then  of  this  passage  is  the  following  : 
Since  all  the  sins  of  mortals  must  serve  to  illustrate  the 
glory  of  the  Lord,  and  since  he  is  especially  glorified  by  his 
truth,  it  follows,  that  even  the  falsehood  of  men  serves  to 
confirm  rather  than  to  subvert  his  truth.  Though  the  word 
KpiveaOat,  may  be  taken  actively  as  well  as  passively,  yet  the 
Greek  translators,  I  have  no  doubt,  rendered  it  passively, 
contrary  to  the  meaning  of  the  Prophet.^ 

'  Whenever  there  is  a  material  agreement  between  the  Greek  and  the 
Hebrew,  we  ought  not  to  make  it  otherwise.  If  the  verb  x^lnir^ai,  as  ad- 
mitted by  most  critics,  may  be  taken  actively,  and  be  thus  made  to  agree 


118  COMMENTAEIES  ON  THE  CHAP.  III.  5. 

5.  But  if  our  unrighteousness  com-  5.  Quod  si  injustitia  nostra  Dei 
mend  the  righteousness  of  God,  what  justitiam  commendat,  quid  dice- 
shall  we  say?  Is  God  unrighteous  mus  ?  num  injustus  est  Deus  qui 
who  taketh  vengeance  ?  (I  speak  as  infert  iram  ?  Secundum  hominem 
a  man)  dico. 

6.  God  forbid :  for  then  how  shall  6.  Ne  ita  sit :  nam  quomodo  ju- 
God  judge  the  world  ?  dicabit  Deus  mundum  ? 

7.  For  if  the  truth  of  God  hath  7.  Si  enim  Veritas  Dei  per  meum 
more  abounded  through  my  lie  unto  mendacium  excelluit  in  ejus  gloriam; 
his  glory ;  why  yet  am  I  also  judged  quid  etiamnum  et  ego  velut  peccator 
as  a  sinner  ?  judicor  ; 

8.  And  not  rather,  (as  we  be  slan-  8.  Et  non  (quemadmodum  expro- 
derously  reported,  and  as  some  affirm  bratur  nobis,  et  quemadmodum  ai- 
that  we  say,)  Let  us  do  evil,  that  unt  quidam  nos  dicere)  Faciamus 
good  may  come  ?  whose  damnation  mala,  ut  veniant  bona  ?  quorvmi  ju- 
is  just.  dicium  justum  est. 

5.  But  if  our  umngkteousness,  &c.  Though  this  is  a  di- 
gression from  the  main  subject,  it  was  yet  necessary  for  the 
Apostle  to  introduce  it,  lest  he  should  seem  to  give  to  the 
ill-disposed  an  occasion  to  speak  evil,  which  he  knew  would 
be  readily  laid  hold  on  by  them.  For  since  they  were  watch- 
ing for  every  opportunity  to  defame  the  gospel,  they  had,  in 
the  testimony  of  David,  what  they  might  have  taken  for  the 
purpose  of  founding  a  calumny, — "  If  God   seeks  nothing 

with  the  Hebrew,  what  reason  can  there  be  to  take  it  in  another  sense  ? 
The  only  real  difference  is  in  one  word,  between  v/x^Vjjs,  "  overcomest,"  and 
n3Tn,  "  art  clear :"  but  the  meaning  is  the  same,  though  the  words  are 
different.  To  overcome  in  judgment,  and  to  be  clear  in  judgment,  amounts 
to  the  same  thing.  The  parallelism  of  the  Hebrew  requires  x^lvur^ai  to  be 
a  verb  in  the  middle  voice,  and  to  have  an  active  meaning.  The  two  lines 
in  Hebrew,  as  it  is  often  the  case  in  Hebrew  poetry,  contain  the  same 
sentiment  in  different  words,  the  last  line  expressing  it  more  definitely ;  so 
that  to  be  "  justified,"  and  to  be  "  cleared,"  convey  the  same  idea ;  and 
also  "  in  thy  word,"  or  saying — "I"l3"I2,  and  "  in  thy  judgment" — "IDDK^^. 
In  many  copies  both  these  last  words  are  in  the  plural  number,  so  that  the 
first  would  be  strictly  what  is  here  expressed,  "  in  thy  words,"  that  is,  the 
words  which  thou  hast  declared ;  and  "  in  thy  judgments,"  that  is,  those 
which  thou  hast  annoimced,  would  be  fully  rendered  by  "  when  thou 
judgest." 

Commentators,  both  ancient  and  modem,  have  differed  on  the  meaning 
of  the  verb  in  question.  Parexis,  Beza,  Macknight,  and  Stuart,  take  it  in 
an  active  sense;  while  Erasmus,  Orotius,  Venema,  and  others,  contend 
for  the  passive  meaning.  Drusius,  Hammond,  and  Doddridge  render  it, 
"  when  thou  contendest  in  judgment,"  or,  "  when  thou  art  called  to  judg- 
ment :"  and  such  a  meaning  no  doubt  the  verb  has  according  to  Matt.  v. 
40,  and  1  Cor.  vi.  1,  6.  But  in  this  case  regard  must  be  had  especially 
to  the  meaning  which  corresponds  the  nearest  with  the  original  Hebrew. 
Some  have  maintained  that  "  in  thy  judgment" — "IDQK'^,  may  be  rendered 
"  in  judging  thee  ;"  but  this  would  not  only  be  uniisual  and  make  the  sen- 


CHAP.  III.  5.  EPISTLE  TO  THE  ROMANS.  ]19 

else,  but  to  be  glorified  by  men,  why  does  he  punish  them, 
when  they  oifcnd,  since  by  offending  they  glorify  him  ? 
Without  cause  then  surely  is  he  offended,  if  he  derives  the 
reason  of  his  displeasure  from  that  by  which  he  is  glorified." 
There  is,  indeed,  no  doubt,  but  that  this  was  an  ordinary, 
and  everywhere  a  common  calumny,  as  it  will  presently  ap- 
pear. Hence  Paul  could  not  have  covertly  passed  it  by ; 
but  that  no  one  should  think  that  he  expressed  the  senti- 
ments of  his  own  mind,  he  premises  that  he  assumes  the 
person  of  the  ungodly ;  and  at  the  same  time,  he  sharply 
touches,  by  a  single  expression,  on  human  reason  ;  whose 
work,  as  he  intimates,  is  ever  to  bark  against  the  wisdom  of 
God  ;  for  he  says  not,  "  according  to  the  ungodly,''  but  "  ac- 
cording to  man,"  or  as  man.  And  thus  indeed  it  is,  for  all 
the  mysteries  of  God  are  paradoxes  to  the  flesh :  and  at  the 
same  time  it  possesses  so  much  audacity,  that  it  fears  not  to 
oppose  them,  and  insolently  to  assail  what  it  cannot  com- 
prehend. We  are  hence  reminded,  that  if  we  desire  to  be- 
come capable  of  understanding  them,  we  must  especially 
labour  to  become  freed  from  our  own  reason,  {propria  sensu,) 
and  to  give  up  ourselves,  and  unreservedly  to  submit  to  his 

tence  hardly  intelligible,  but  also  destroy  the  evident  parallelism  of  the 
two  lines.  The  whole  verse  may  be  thus  literally  rendered  from  the 
Hebrew, — 

Against  thee,  against  thee  only  have  I  sinned  ; 

And  the  evil  before  thine  eyes  have  I  done ; 

So  that  thou  art  justified  in  thy  words, 

And  clear  in  thy  judgments. 
The  conjunction  jVD^,  admits  of  being  rendered  so  that;  see  Ps.  xxx.  12; 
Is.  xli.  20 ;  Amos  ii.  7 ;  and  aVws  in  many  instances  may  be  thus  rendered ; 
see  Luke  ii.  35  ;  Philem.  6  ;  1  Pet.  ii.  9.     It  is  what  Schleusner  designates 
ixSaTixMs,  signifying  the  issue  or  the  event. 

Parens  connects  the  passage  differently.  He  considers  the  former  part 
of  the  verse  parenthetic,  or  as  specifying  what  is  generally  stated  in  the 
previous  verse,  the  third ;  and  with  that  verse  he  connects  this  passage : 
so  that  the  rendering  of  the  two  verses  would  be  the  following, — 

3.  For  my  transgression  I  acknowledge, 
And  my  sin  is  before  me  continually, — 

4.  (Against  thee,  against  thee  only  have  I  sinned, 
And  the  evil  before  thine  eyes  have  I  done,) 
That  thou  mightest  be  justified  in  thy  saying, 
And  clear  in  thy  judgment. 

This  is  certainly  more  probable  than  what  Vatablus  and  Houbigant  pro- 
pose, who  connect  the  passage  with  the  second  verse,  "  Wash  me  thorough- 
ly," &c.     But  the  sense  given  by  Calvin  is  the  most  satisfactory. — Ed. 


120  COMMENTARIES  ON  THE  CHAP.  III.  6*. 

word. — The  word  wrath,  taken  here  for  judgment,  refers 
to  punishment ;  as  though  he  said,  "  Is  God  unjust,  who 
punishes  those  sins  which  set  forth  his  righteousness  ?" 

6.  By  no  means,  &c.  In  checking  tliis  blasphemy  he  gives 
not  a  direct  reply  to  the  objection,  but  begins  with  express- 
ing his  abhorrence  of  it,  lest  the  Christian  religion  should 
even  appear  to  include  absurdities  so  great.  And  this  is 
more  weighty  than  if  he  adopted  a  simple  denial ;  for  he  im- 
plies, that  this  impious  expression  deserved  to  be  regarded 
with  horror,  and  not  to  be  heard.  He  presently  subjoins 
what  may  be  called  an  indirect  refutation  ;  for  he  does  not 
distinctly  refute  the  calumny,  but  gives  only  this  reply, — 
that  the  objection  was  absurd.  Moreover,  he  takes  an  argu- 
ment from  an  office  which  belongs  to  God,  by  which  he 
proves  it  to  be  impossible, — God  shall  judge  the  world;  he 
cannot  then  be  unjust. 

This  argument  is  not  derived,  so  to  speak,  from  the  mere 
power  of  God,  but  from  his  exercised  power,  which  shines 
forth  in  the  whole  arrangement  and  order  of  his  works  ;  as 
though  he  said, — "  It  is  God's  work  to  judge  the  world,  that 
is,  to  rectify  it  by  his  own  righteousness,  and  to  reduce  to  the 
best  order  whatever  there  is  in  it  out  of  order :  he  cannot 
then  determine  any  thing  unjustly."  And  he  seems  to  al- 
lude to  a  passage  recorded  by  Moses,  in  Gen.  xviii..25,  where 
it  is  said,  that  when  Abraham  prayed  God  not  to  deliver 
Sodom  wholly  to  destruction,  he  spoke  to  this  purpose, — "  It 
is  not  meet,  that  thou  who  art  to  judge  the  earth,  shouldest 
destroy  the  just  with  the  ungodly  :  for  this  is  not  thy  work, 
nor  can  it  be  done  by  thee."  A  similar  declaration  is  found 
in  Job  xxxiv.  17, — ''Should  he  who  hates  judgment  exer- 
cise power  ?"  For  though  there  are  found  among  men  un- 
just judges,  yet  this  happens,  because  they  usurp  authority 
contrary  to  law  and  right,  or  because  they  are  inconsiderately 
raised  to  that  eminence,  or  because  they  degenerate  from 
themselves.  But  there  is  nothing  of  this  kind  with  regard 
to  God.  Since,  then,  he  is  by  nature  judge,  it  must  be  that 
he  is  just,  for  he  cannot  deny  himself  Paul  then  proves 
fi'om  what  is  impossible,  that  God  is  absurdly  accused  of  un- 
righteousness ;  for  to  him  peculiarly  and  naturally  belongs 


CHAP.  III.  8.  EPISTLE  TO  THE  ROMANS.  121 

the  work  of  justly  governing  the  world.  And  though  what 
Paul  teaches  extends  to  the  constant  government  of  God, 
yet  I  allow  that  it  has  a  special  reference  to  the  last  judg- 
ment ;  for  then  only  a  real  restoration  of  just  order  will  take 
place.  But  if  you  wish  for  a  direct  refutation,  by  which  pro- 
fane things  of  this  kind  may  be  checked,  take  this,  and 
say,  "  That  it  comes  not  througli  what  unrighteousness  is, 
that  God's  righteousness  becomes  more  illustrious,  but  that 
our  wickedness  is  so  surpassed  by  God's  goodness,  that  it  is 
turned  to  serve  an  end  different  from  that  to  which  it 
tends." 

7.  If  indeed^  the  truth  of  God,  &c.  This  objection,  I  have 
no  doubt,  is  adduced  in  the  person  of  the  ungodly  ;  for  it  is 
a  sort  of  an  explanation  of  the  former  verse,  and  would  have 
been  connected  with  it,  had  not  the  Apostle,  moved  with  indig- 
nation, broken  off  the  sentence  in  the  middle.  The  meaning 
of  the  objection  is, — "  If  by  our  unfaithfulness  the  truth  of 
God  becomes  more  conspicuous,  and  in  a  manner  confirmed, 
and  hence  more  glory  redounds  to  him,  it  is  by  no  means 
just,  that  he,  wlio  serves  to  display  God's  glory,  should  be 
punished  as  a  sinner."^ 

8.  And  not,  &c.  This  is  an  elliptical  sentence,  in  which 
a  word  is  to  be  understood.  It  will  be  complete,  if  you  read 
it  thus, — "and  why  is  it  not  rather  said,  (as  we  are  re- 
proached, &c.)  that  we  are  to  do  evils,  that  good  things  may 

'  Or,  "  For  if " — Si  enim — il  ya-^.  The  particle  7«g  here  gives  no  reason, 
but  is  to  be  viewed  as  meaning  then,  or  indeed,  verily ;  see  Luke  xii.  58  ; 
John  ix.  30;  Acts  xvi.  37;  Phil.  ii.  27.  *S'< «ar<  renders  it,  s^iY/,  and  says, 
that  it  "  points  to  a  connection  with  ver.  5,  and  denotes  a  continuance  of 
the  same  theme."  Mackniijht  often  renders  it  hy  further,  besides,  and  no 
doubt  rightly. — Ed. 

^  It  is  remarkable  how  the  Apostle  changes  his  words  from  the  third 
verse  to  the  end  of  this,  while  the  same  things  are  essentially  meant.  His 
style  is  throughout  Hebraistic.  Stuart  makes  these  just  remarks,  "  'aSikIo. 
is  here  [ver.  5]  the  generic  appellation  of  sin,  for  which  a  specific  name, 
uTiiTTia,  was  employed  in  ver.  3,  and  ■4^Bu<rf/.a,  in  ver.  7.  In  like  manner  the 
}iKCii<itrvv>t,  in  ver.  5,  which  is  a  generic  appellation,  is  expressed  by  a  specific 
one,  tIo-tiv,  in  ver.  3,  and  by  aXrihia,  in  ver.  7.  The  idea  is  substantially 
the  same,  which  is  designated  by  these  respectively  corresponding  appella- 
tions. Fidelity,  uprightness,  integrity,  are  designated  by  a-/<rT;v,  ?/xa;«(rt/n}»j 
and  a,Xrth.ia.\  while  aT/frr/a,  i:?/x/a,  and  ■^■■titfj-a.Ti,  A^'&xgw^it  unfait)\fulness, 
want  of  uprightness,  and  false  dealing.  All  of  these  terms  have  more  or 
less  reference  to  the  n''"i3,  covenant  or  compact  (so  to  speak)  which  existed 
between  God  and  his  ancient  people." — Ed. 


122  COMMENTARIES  ON  THE  CHAP.  III.  8. 

come?"  But  the  Apostle  deigns  not  to  answer  tlie  slander ; 
which  yet  we  may  check  by  the  most  solid  reason.  The  pre- 
tence, indeed,  is  this, — "  If  God  is  by  our  iniquity  glorified, 
and  if  nothing  can  be  done  by  man  in  this  life  more  befit- 
ting than  to  promote  the  glory  of  God,  then  let  us  sin  to  ad- 
vance his  glory  I"  Now  the  answer  to  this  is  evident, — 
"  That  evil  cannot  of  itself  produce  any  thing  but  evil ;  and 
that  God's  glory  is  through  our  sin  illustrated,  is  not  the 
work  of  man,  but  the  -.work  of  God ;  who,  as  a  wonderful 
worker,  knows  how  to  overcome  our  wickedness,  and  to  con- 
vert it  to  another  end,  so  as  to  turn  it  contrary  to  what  we 
intend,  to  the  j)romotion  of  his  own  glory."  God  has  pre- 
scribed to  us  the  way,  by  which  he  would  have  himself  to  be 
glorified  by  us,  even  by  true  piety,  which  consists  in  obe- 
dience to  his  word.  He  who  leaps  over  this  boundary,  strives 
not  to  honour  God,  but  to  dishonour  him.  That  it  turns  out 
otherwise,  is  to  be  ascribed  to  the  Providence  of  God,  and 
not  to  the  wickedness  of  man  ;  through  which  it  comes  not, 
that  the  majesty  of  God  is  not  injured,  nay,  wholly  over- 
thrown.^ 

(As  we  are  reproached,)  &c.  Since  Paul  speaks  so  reve- 
rently of  the  secret  judgments  of  God,  it  is  a  wonder  that 
his  enemies  should  have  fallen  into  such  wantonness  as  to 
calumniate  him  :  but  there  has  never  been  so  much  reverence 
and  seriousness  displayed  by  God's  servants  as  to  be  suffi- 
cient to  check  impure  and  virulent  tongues.  It  is  not  then 
a  new  thing,  that  adversaries  at  this  day  load  with  so  many 
false  accusations,  and  render  odious  our  doctrine,  which  we 
ourselves  know  to  be  the  pure  gospel  of  Christ,  and  all  the 
angels,  as  well  as  the  faithful,  are  our  witnesses.  Nothing 
can  be  imagined  more  monstrous  than  what  we  read  here 
was  laid  to  the  charge  of  Paul,  to  the  end,  that  his  preach- 

•  Orotius  thinks,  that  in  the  beginning  of  this  verse  there  is  a  transpo- 
sition, and  that  on,  after  the  parenthesis,  ought  to  be  construed  before 
f^h  which  precedes  it,  and  that  »«  is  for  cur,  why, — as  in  Mark  ix.  11,  and 
28.  The  version  would  then  be,  "  and  why  not,  (as  we  are  reproached, 
and  as  some  declare  that  we  say,)  Let  us  do  evil  that  good  may  come  ?" 
This  is  the  rendering  of  Luther.  But  Litnborch  and  Stuart  consider  xiyu- 
fiiv  to  be  understood  after  f^h ;  and  the  latter  takes  f^ii,  not  as  a  negative, 
but  an  interrogative,  "  and  shall  we  say,"  &c.  ?  Amidst  these  varieties,  the 
main  drift  of  the  passage  remains  the  same. — Ed. 


CHAP.  III.  9.  EPISTLE  TO  THE  ROMANS.  123 

ing  might  be  rendered  hateful  to  the  inexperienced.  Let  us 
then  bear  this  evil,  when  the  ungodly  abuse  the  truth  which 
we  preach  by  their  calumnies  :  nor  let  us  cease,  on  this 
account,  constantly  to  defend  the  genuine  confession  of  it, 
inasmuch  as  it  has  sufficient  power  to  crusli  and  to  dissipate 
their  falsehoods.  Let  us,  at  the  same  time,  according  to 
the  Apostle's  example,  oppose,  as  much  as  we  can,  all  mali- 
cious subtilties,  {technis — crafts,  wiles,)  that  the  base  and  the 
abandoned  may  not,  without  some  check,  speak  evil  of  our 
Creator. 

Whose  judgment  is  just.  Some  take  this  in  an  active 
sense,  as  signifying  that  Paul  so  far  assents  to  them,  that 
what  they  objected  was  absurd,  in  order  that  the  doctrine  of 
the  gospel  might  not  be  thought  to  be  connected  with  such 
paradoxes  :  but  I  approve  more  of  the  passive  meaning  ;  for 
it  would  not  have  been  suitable  simply  to  express  an  approval 
of  such  a  wickedness,  which,  on  the  contrary,  deserved  to  be 
severely  condemned  ;  and  this  is  what  Paul  seems  to  me  to 
have  done.  And  their  perverseness  was,  on  two  accounts, 
to  be  condemned, — first,  because  this  impiety  had  gained  the 
assent  of  their  minds  ;  and  secondly,  because,  in  traducing 
the  gosj^el,  they  dared  to  draw  from  it  their  calumny. 

9.  What  then  ?  are  we  better  than  9.  Quid  ergo  ?  praeceUimus  ?*  Ne- 

they  ?   No;  in  no  wise  :  for  we  have  quaquam  :   ante  enim  constituimus 

before  proved  both  Jews  and  Gen-  tarn  Judseos  quam  Graecos,  omnes 

tiles,  that  they  are  all  under  sin.  sub  peccato  esse. 

9.  What  then  ?  He  returns  from  his  digression  to  his 
subject.  For  lest  the  Jews  should  object  that  they  were  de- 
prived of  their  right,  as  he  had  mentioned  those  distinctions 
of  honour,  for  which  they  thought  themselves  superior  to  the 
Gentiles,  he  now  at  length  replies  to  the  question — in  what 

^  "  Prsecellimus  ?"  -r^eix'M^oi ;  "  Have  we  the  advantage  ?"  Doddridge  ; 
"  Do  we  excel  ?"  Macknight ;  "  Have  we  any  preference  ?"  Stuart.  It  is 
thus  paraphrased  by  Theodoret,  Ti'  oSv  xoltix"!^^''  ■^'-^Krirot — «  What  advan- 
tage, then,  have  we?"  "  Prsecellimus"  is  the  rendering  of  Erasmus,  Pa- 
rens, and  Beza.  Venema  says,  that  this  verb,  in  the  active  voice  only, 
has  this  meaning  in  Greek  authors  ;  but  the  context  can  allow  it  no  other 
sense  here.  Wetstein  indeed  gives  it  a  passive  meaning,  "  an  antecellimur 
— are  we  surpassed  ?"  but  it  can  hardly  comport  with  the  drift  of  the 
passage. — Ed. 


12-i  COMMENTARIES  ON  THE  CHAP.  III.  9. 

respect  they  excelled  tlie  Gentiles.  And  tliougli  his  answer 
seems  in  appearance  to  militate  against  what  he  had  said 
before,  (for  he  now  strips  those  of  all  dignity  to  whom  he 
had  attributed  so  much,)  there  is  yet  no  discord  ;  for  those 
privileges  in  which  he  allowed  them  to  be  eminent,  were 
separate  from  themselves,  and  dependent  on  God's  goodness, 
and  not  on  their  own  merit :  but  here  he  makes  inquiry  as 
to  their  own  worthiness,  whether  they  could  glory  in  any 
respect  in  themselves.  Plence  the  two  answers  he  gives  so 
agree  together,  that  the  one  follows  from  the  other  ;  for 
while  he  extols  their  privileges,  by  including  them  among 
the  free  benefits  of  God,  he  shows  that  they  had  nothing  of 
their  own.  Hence,  what  he  now  answers  might  have  been 
easily  inferred  ;  for  since  it  was  their  chief  superiority,  that 
God's  oracles  were  deposited  with  them,  and  they  had  it  not 
through  their  own  merit,  there  was  nothing  left  for  them,  on 
account  of  which  they  could  glory  before  God.  Now  mark 
the  holy  contrivance  {sanctum,  artificium')  which  he  adopts  ; 
for  when  he  ascribes  pre-eminency  to  them,  he  speaks  in  the 
third  person  ;  but  when  he  strips  them  of  all  things,  he  puts 
himself  among  them,  that  he  might  avoid  giving  oifence. 

For  we  have  before  brought  a  charge,  &c.  The  Greek  verb 
which  Paul  adopts,  alruiaOai,  is  properly  a  forensic  term  ;  and 
I  have  therefore  preferred  to  render  it,  "  "We  have  brought  a 
charge;"^  for  an  accuser  in  an  action  is  said  to  charge  a 
crime,  which  he  is  prepared  to  substantiate  by  testimonies 
and  other  proofs.  Now  the  Apostle  had  summoned  all  man- 
kind universally  before  the  tribunal  of  God,  that  he  might 
include  all  under  the  same  condemnation :  and  it  is  to  no 
purpose  for  any  one  to  object,  and  say  that  the  Apostle  here 
not  only  brings  a  charge,  but  more  especially  proves  it  ;  for 
a  charge  is  not  true  except  it  depends  on  solid  and  strong 
evidences,  according  to  wdiat  Cicero  says,  who,  in  a  certain 
place,  distinguishes  between  a  charge  and  a  slander.     We 

'  So  do  Orotius,  Beza,  and  Stuart  render  the  verb.  Doddridge  and 
Mackmglit  have  preserved  our  common  version.  "  We  have  before 
charged,"  Chalmers.  '•'  Antea  idoneis  argmiientis  demonstravimus — we 
have  before  proved  by  sufficient  arguments,"  Schleusner.  It  is  charge 
rather  than  conviction  that  the  verb  imports,  though  the  latter  idea  is  also 
considered  to  be  included. — Ed. 


OHAP.  III.  10.  EPISTLE  TO  THE  ROMANS.  125 

must  add,  that  to  be  under  sin  means  that  wc  are  justly  con- 
demned as  sinners  before  God,  or  that  we  are  held  under  the 
curse  wliich  is  due  to  sin  ;  for  as  righteousness  brings  with 
it  absolution,  so  sin  is  followed  by  condemnation. 

10.  As  it  is  written,  There  is  none  10.  Sicut  scriptuni,  Quod  non  est 
righteous,  no,  not  one  :  Justus  quisquam,  ne  unus  quideni  ; 

11.  There  is  none  that  luidcr-  11.  Non  est  intelligens,  non  est 
standeth,  there  is  none  that  seeketh  qui  reqnirat  Deum  ; 

after  God. 

12.  They  are  all  gone  out  of  the  12.  Omnes  dcclinarunt,sininlfacti 
way,  they  are  together  become  un-  sunt  inutiles ;  non  est  qui  exerceat 
profitable :  there  is  none  that  doeth  benignitateni,  ne  ad  unum  quidem  : 
good,  no,  not  one. 

13.  Their  throat /s  an  open  sepul-  13.   Sepulchrum  apertum  guttnr 
chre  :  with  their  tongues  they  have  coruni ;  linguis  dolose  egerunt :  ve- 
used  deceit :   the  poison  of  asps  is  nenum  aspidum  sub  labiis  eorum  : 
under  their  lips  : 

14.  Whose  mouth  is  full  of  curs-  14.  Quorum  os  execratione  et 
ing  and  bitterness  :  aniaridentia  plenum  : 

15.  Their  feet  arc  swift  to  shed  15.  Veloces  pedes  eonmi  ad  efiim- 
blood  :  dendiun  sanguinem  ; 

16.  Destruction  and  misery  are  in  16.  Contritio  et  calamitas  in  viis 
their  ways :  eorum  ; 

17.  And  the  way  of  peace  have  17.  Et  viam  pacis  non  noverunt: 
they  not  known  : 

18.  There  is  no  fear  of  God  be-  18.  Non  est  timor  Dei  prse  oculis 
fore  their  eyes.  eorum. ^ 

10.  As  it  is  tvritten,  &c.  He  has  hitherto  used  proofs  or 
arguments  to  convince  men  of  their  iniquity  ;  he  now  be- 
gins to  reason  from  authority  ;  and  it  is  to  Christians  the 
strongest  kind  of  proof,  when  authority  is  derived  from  the 
only  true  God.  And  hence  let  ecclesiastical  teachers  learn 
what  their  office  is ;  for  since  Paul  asserts  here  no  truth  but 
what  he  confirms  by  the  sure  testimony  of  Scripture,  much 
less  ought  such  n  thing  to  be  attempted  by  those,  who  have 
no  other  commission  but  to  preach  the  gospel,  wliich  they 
have  received  through  Paul  and  others. 

There  is  none  righteous,  &c.  The  Apostle,  who  gives  the 
meaning  rather  than  the  entire  words,  seems,  in  the  first 
place,  before  he  comes  to  particulars,  to  state  generally  the 
substance  of  what  the  Prophet  declares  to  be  in  man,  and 

^  The  references  given  in  the  margin  are  these, — Ps.  xiv.  1-3  ;  liii.  3 
V.  9  ;  xiv.  3  ;  ix.  7  ;  Is.  Ivi.  7  ;  Prov.  i.  16  ;  Ps.  xxxvi.  1. 


126  COMMENTARIES  ON  THE  CHAP.  III.  13. 

that  is — that  none  is  righteous  :^  he  afterwards  particularly 
enumerates  the  eifects  or  fruits  of  this  unrighteousness. 

11.  The  first  eifect  is,  that  there  is  none  that  understands: 
and  then  this  ignorance  is  immediately  proved,  for  they 
seek  not  God ;  for  empty  is  the  man  in  whom  tliere  is  not 
the  knowledge  of  God,  whatever  other  learning  he  may  pos- 
sess ;  yea,  the  sciences  and  the  arts,  which  in  themselves  are 
good,  are  empty  things,  when  they  are  without  this  ground- 
work. 

12.  It  is  added,^  There  is  no  one  who  doeth  kindness.  By 
this  we  are  to  understand,  that  they  had  put  off  every  feel- 
ing of  humanity.  For  as  the  best  bond  of  mutual  concord 
among  us  is  the  knowledge  of  God,  (as  he  is  the  common 
Father  of  all,  he  wonderfully  unites  us,  and  without  him 
there  is  nothing  but  disunion,)  so  inhumanity  commonly 
follows  where  there  is  ignorance  of  God,  as  every  one,  when 
he  despises  others,  loves  and  seeks  his  own  good. 

13.  It  is  further  added,  Their  thi-oat  is  an  open  grave  ;^ 
that  is,  a  gulf  to  swallow  up  men.  It  is  more  than  if  he  had 
said,  that  they  were  devourers  {avOpwirojid'yov'^ — men-eaters;) 

^  Ps.  xiv.  1.  The  Hebrew  is,  "  There  is  none  that  doeth  good;"  and 
the  Septuagint,  "  There  is  none  doing  kindness,  {x^^'^'^'ortiTa),  there  is 
not  even  one,  (oux  £Vt;»  %us  ho;.)"  So  that  the  Apostle  quotes  the  meaning, 
not  the  words. 

The  eleventh  Averse  is  from  the  same  Psalm ;  the  Hebrew,  with  which  the 
Septuagint  agree,  except  that  there  is  the  disjunctive  *i  between  the  parti- 
ciples, is  the  following, — "  Whether  there  is  any  one  who  understands,  who 
seeks  after  God." — Ed. 

*  This  verse  is  literally  the  Septuagint,  and  as  to  meaning,  a  correct 
version  of  the  Hebrew.  "All  have  gone  out  of  the  way — -jravn;  \lix,\nav" 
is  in  Hebrew  "ID  ?'ZT\,  "  the  whole  (or  every  one)  has  turned  aside,"  or 
revolted,  or  apostatized.  Then,  "  they  have  become  unprofitable"  or 
useless,  is  inpXJ,  "  they  are  become  putrid,"  or  corrupted,  like  putrified 
fruit  or  meat,  therefore  useless,  not  fit  for  what  they  were  designed — to 
serve  God  and  to  promote  their  own  and  the  good  of  others.  Idolatry 
was  evidently  this  putrescence. — Ed. 

^  This  is  from  Ps.  v.  9,  that  is,  the  first  part,  and  is  literally  >the  Septu- 
agint, which  correctly  represents  the  Hebrew.  The  last  clause  is  from 
Ps.  cxl.  3,  and  is  according  to  the  Septuagint,  and  the  Hebrew,  too,  ex- 
cept that  "  asps,"  or  adders,  is  in  the  singular  number.  Stuart  gives  the 
import  of  this  figurative  language  different  from  Calvin  :  "  As  from  the 
sepulchre,"  he  says,  "  issues  forth  an  offensive  and  pestilential  vapour ;  so 
from  the  mouths  of  slanderous  persons  issue  noisome  and  pestilential 
words.  Their  words  are  like  poison,  they  utter  the  poisonous  breath  of 
slander." — Ed. 


CHAP.  III.  18.  EPISTLE  TO  THE  ROMANS.  127 

for  it  is  an  intimation  of  extreme  barbarity,  when  the  throat 
is  said  to  be  so  great  a  gulf,  that  it  is  sufficient  to  swallow 
down  and  devour  men  whole  and  entire.  Their  tongues  are 
deceitful,  and,  the  poison  of  asps  is  under  their  lips,  import 
the  same  thing. 

14.  Then  he  says,  that  their  mouth  is  full  of  cursing  and 
bitterness,^ — a  vice  of  an  opposite  character  to  the  former  ; 
but  the  meaning  is,  that  they  are  in  every  way  full  of  wick- 
edness ;  for  if  the}''  speak  fair,  they  deceive  and  blend  poison 
with  their  flatteries  ;  but  if  they  draw  forth  what  they  have 
in  their  hearts,  bitterness  and  cursing  stream  out. 

16.  Very  striking  is  the  sentence  that  is  added  from 
Isaiah,  Ruin  and  misery  are  in  all  their  ways  -^  for  it  is  a 
representation  of  ferociousness  above  measure  barbarous, 
which  produces  solitude  and  waste  by  destroying  every  thing 
wherever  it  prevails  :  it  is  the  same  as  the  description  which 
Pliny  gives  of  Domitian. 

17.  It  follows.  The  way  of  peace  they  have  not  known: 
they  are  so  habituated  to  plunders,  acts  of  violence  and 
wrong,  to  savageness  and  cruelty,  that  they  know  not  how 
to  act  kindly  and  courteously. 

18.  In  the  last  clause^  he  repeats  again,  in  other  words. 


1  Ps.  X.  7.  Paul  corrects  the  order  of  the  words  as  found  in  the  Sep- 
tuagint,  and  gives  the  Hebrew  more  exactly  ;  but  retains  the  word  "  bit- 
terness," by  which  the  Septuagint  have  rendered  niDltD,  which  means  de- 
ceit, or  rather,  mischievous  deceit.  Some  think  that  it  ought  to  be  n"l"l"lt3, 
"  bitterness ;"  but  there  is  no  copy  in  its  favour. — Ed. 

*  The  15th,  16th,  and  17th  verses  are  taken  from  Isaiah  lix.  7,  8.  Both 
the  Hebrew  and  the  Septuagint  are  alike,  but  Paul  has  abbreviated  them, 
and  changed  two  words  in  the  Greek  version,  having  put  ol<7s  for  tccx"")', 
and  iyvMirav  for  o/Sao-/,  and  has  followed  that  vf  .-sion  in  leaving  out  "  inno- 
cent "  before  "  blood." — Ed. 

^  It  is  taken  from  Ps.  xxx^^.  1,  and  verbatim  from  the  Greek  version, 
and  strictly  in  accordance  with  the  Hebrew.  It  is  evident  from  several  of 
these  quotations,  that  Paul's  object,  as  Calvin  says,  was  to  represent  the 
general  meaning,  and  not  to  keep  strictly  to  the  expressions. 

There  is  a  difference  of  opinion  as  to  the  precise  object  of  the  Apostle  ; 
whether  in  these  quotations  he  had  regard  to  the  Jews  only,  or  to  both 
Jews  and  Gentiles.  In  the  introduction,  verse  9,  he  mentions  both,  and 
in  the  conclusion,  verse  19,  he  evidently  refers  to  both,  in  these  words, 
"  that  every  mouth  may  be  stopped,  and  all  the  world  may  become  guilty 
before  God." 

The  most  consistent  view  seems  to  be,  that  the  passages  quoted  refer 
both  to  Jews  and  Gentiles ;  the  last,  more  especially,  to  the  Jews,  while 


128  COMMENTARIES  ON  THE  CHAP.  III.  18. 

what  we  have  noticed  at  the  beginning — that  every  wicked- 
ness flows  from  a  disregard  of  God :  for  as  the  principal  part 
of  wisdom  is  the  fear  of  God,  when  we  depart  from  that, 
there  remains  in  us  nothing  right  or  pure.  In  short,  as  it  is 
a  bridle  to  restrain  our  wickedness,  so  when  it  is  wanting, 
we  feel  at  liberty  to  indulge  every  kind  of  licentiousness. 

And  that  these  testimonies  may  not  seem  to  any  one  to 
have  been  unfitly  produced,  let  us  consider  each  of  them  in 
connection  with  the  passages  from  which  they  have  been 
taken.  David  says  in  Ps,  xiv.  1,  that  tliere  was  such  per- 
verseness  iu  men,  that  God,  when  looking  on  them  all  in 
their  different  conditions,  could  not  find  a  righteous  man, 
no,  not  one.  It  then  follows,  that  this  evil  pervaded  man- 
kind universally ;  for  nothing  is  hid  from  the  sight  of  God. 
He  speaks  indeed  at  the  end  of  the  Psalm  of  the  redemp- 
tion of  Israel :  but  we  shall  presently  show  how  men  become 
holy,  and  how  far  they  are  exempt  from  this  condition.  In 
the  other  Psalms  he  speaks  of  the  treachery  of  his  enemies, 
while  he  was  exhibiting  in  himself  and  in  his  descendants  a 
type  of  the  kingdom  of  Christ :  hence  we  have  in  his  adver- 
saries the  representatives  of  all  those,  who  being  alienated 
from  Christ,  are  not  led  by  his  Spirit.  Isaiah  expressly 
mentions  Israel  ;  and  therefore  his  charge  applies  with  still 
greater  force  against  the  Gentiles.  What,  then  ?  There  is 
no  doubt  but  that  the  character  of  men  is  described  in  those 
words,  in  order  that  we  may  see  what  man  is  when  left  to 
himself;  for  Scripture  testifies  that  all  men  are  in  this  state, 
who  arc  not  regenerated  by  the  grace  of  God.  The  condi- 
tion of  the  saints  would  be  nothing  better,  were  not  this  de- 
pravity corrected  in  them  :  and  that  they  may  still  remem- 
ber that  they  difier  nothing  from  others  by  nature,  they  do 
find  in  the  relics  of  their  flesh  (by  which  they  are  always 
encompassed)  the  seeds  of  those  evils,  which  would  con- 
stantly produce  fruits,  were  they  not  prevented  by  being 
mortified  ;  and  for  this  mortification  they  are  indebted  to 
God's  mercy  and  not  to  their  own  nature.     We  may  add, 

some  of  the  preceding  have  a  special  reference  to  the  Gentile  world,  par- 
ticularly Ps.  xiv.,  as  it  describes  the  character  of  the  enemies  of  God  and 
his  people,  to  whose  liberation  the  Psalmist  refers  in  the  last  verse. — Ed. 


CHAP.  III.  19.  EPISTLE  TO  THE  ROMANS.  129 

that  tliougli  all  the  vices  here  enumerated  are  not  found 
conspicuously  in  every  individual,  yet  they  may  he  justly 
and  truly  ascribed  to  human  nature,  as  we  have  already  ob- 
served on  chap.  i.  26. 

19.  Now  we  know,  that  what  19.  Scimus  autem  quod  quse- 
things  soever  the  law  saith,  it  saith  cunque  Lex  dicit,  iis  qui  in  Lege 
to  them  Avho  are  under  the  law  ;  sunt  loqviitur ;  ut  omne  os  obstrua- 
that  every  mouth  may  be  stopped,  tur,  et  obnoxius  fiat  omnis  mundus 
and  all  the  world  may  become  guilty  Deo.^ 

before  God. 

20.  Therefore  by  the  deeds  of  the  20.  Quoniam  ex  operibus  Legis 
law  there  shall  no  flesh  be  justified  non  justificabitur  omnis  caro  coram 
in  his  sight :  for  by  the  law  is  the  ipso ;  per  Legem  enim  agnitio  pec- 
knowledge  of  sin.  cati. 

19.  Now  we  hioio,  &c.  Leaving  the  Gentiles,  he  dis- 
tinctly addresses  his  words  to  the  Jews  ;  for  he  had  a  much 
more  difficult  work  in  subduing  them,  because  they,  though 
no  less  destitute  of  true  righteousness  than  the  Gentiles,  yet 
covered  themselves  with  the  cloak  of  God's  covenant,  as 
though  it  was  a  sufficient  holiness  to  them  to  have  been 
separated  from  tlie  rest  of  the  world  by  the  election  of  God. 
And  he  indeed  mentions  those  evasions,  which  he  well  under- 
stood the  Jews  were  ready  to  bring  forward ;  for  whatever 
was  said  in  the  law  unfavourably  of  mankind,  they  usually 
applied  to  the  Gentiles,  as  though  they  were  exempt  from 
the  common  condition  of  nien,  and  no  doubt  they  would  have 
been  so,  had  they  not  fallen  from  their  own  dignity.  Hence, 
that  no  false  conceit  as  to  their  own  worthiness  should  be  a 
hinderance  to  them,  and  that  they  might  not  confine  to  the 
Gentiles  alone  what  applied  to  them  in  common  with  others, 
Paul  here  anticij)ates  them,  and  shows,  from  what  Scripture 
declares,  that  they  were  not  only  blended  with  the  multitude, 
but  that  condemnation  was  peculiarly  denounced  on  them. 
And  we  indeed  see  the  discretion  of  the  Apostle  in  under- 

1  Obnoxius  Deo — u-^o^ikos  ■  •  ru  ha  ;  "  Obnoxius  condemnationi  Dei — 
subject  to  the  condemnation  of  God,"  Bez<x ;  "  Liable  to  pimishment  before 
God,"  Macknight ;  "  Stand  convicted  before  God,"  Doddridge.  The  word 
means  to  be  "  under  sentence"  or  under  condemnation,  and  thus  "  to  God," 
i.e.,  before  God.  Tillotson  gives  this  paraphrase,  "  Liable  to  the  Divine 
justice."  It  may  be  rendered  "  condemned  before  God."  The  meaning 
is  that  the  world  is  under  condemnation. — Ed. 


130  COMMENTARIES  ON  THE  CHAP.  III.  20. 

taking  to  refute  these  objections  ;  for  to  wliom  but  to  the 
Jews  had  the  law  been  given,  and  to  whose  instruction  but 
tlieirs  ought  it  to  have  served  ?  What  then  it  states  respect- 
ing others  is  as  it  were  accidental ;  or  as  they  say,  irdpepyov, 
an  appendage  ;  but  it  applies  its  teaching  mainly  to  its  own 
disciples. 

Under  the  law.  He  says  that  the  Jews  were  those  to  whom 
the  law  was  destined,  it  hence  follows,  that  it  especially  re- 
gards them  ;  and  under  the  word  law  he  includes  also  the 
Prophets,  and  so  the  whole  of  the  Old  Testament. — That  every 
mouth  may  he  stopped,  &c. ;  that  is,  that  every  evasion  may 
be  cut  off,  and  every  occasion  for  excuse.  It  is  a  metaphor 
taken  from  courts  of  law,  where  the  accused,  if  he  has  any- 
thing to  plead  as  a  lawful  defence,  demands  leave  to  speak, 
that  he  might  clear  himself  from  the  things  laid  to  his  charge  ; 
but  if  he  is  convicted  by  his  own  conscience,  he  is  silent,  and 
without  saying  a  word  waits  for  his  condemnation,  being 
even  already  by  his  own  silence  condemned.  Of  the  same 
meaning  is  this  saying  in  Job  xl.  4,  "  I  will  lay  my  hand  on 
my  mouth.''  He  indeed  says,  that  though  he  was  not  alto- 
gether without  some  kind  of  excuse,  he  would  yet  cease  to 
justify  himself,  and  submit  to  the  sentence  of  God.  The 
next  clause  contains  the  exjilanation ;  for  his  mouth  is 
stopped,  who  is  so  fast  held  by  the  sentence  of  condemnation, 
that  he  can  by  no  means  escape.  According  to  another 
sense,  to  be  silent  before  the  Lord  is  to  tremble  at  his  ma- 
jesty, and  to  stand  mute,  being  astonished  at  his  bright- 
ness.^ 

20.  Therefore  hy  the  luorks  of  the  law,  &c.  It  is  a  matter 
of  doubt,  even  among  the  learned,  what  the  works  of  the  law 
mean.  Some  extend  them  to  the  observance  of  the  whole 
law,  while  others   confine  them   to  the   ceremonies  alone. 

^  To  see  the  force  and  meaning  of  this  verse,  we  must  bear  in  mind  that 
the  former  part  was  said  to  prevent  the  Jews  from  evading  the  application 
of  the  preceding  testimonies ;  and  then  the  words  "  that  every  mouth," 
&c.,  and  "that  all  the  world,"  &c.,  were  added,  not  so  much  to  include 
the  Gentiles,  as  to  include  the  Jews,  who  thought  themselves  exempted. 
No  doubt  the  Gentiles  are  included,  but  the  special  object  of  the  Apostle 
evidently  seems  to  prevent  the  Jews  from  supposing  that  they  were  not 
included.  In  no  other  way  can  the  connection  between  the  two  parts  of 
the  verse  be  understood. — Ed. 


CHAP.  III.  20.  EPISTLE  TO  THE  ROMANS.  131 

The  addition  of  the  word  law  induced  Chrysostom,  Origen, 
and  Jerome  to  assent  to  the  latter  opinion  -^  for  they  thought 
that  there  is  a  peculiar  intimation  in  this  appendage,  that 
the  expression  should  not  be  understood  as  including  all 
works.  But  this  difficulty  may  be  very  easily  removed  :  for 
seeing  works  are  so  far  just  before  God  as  we  seek  by  them 
to  render  to  him  worship  and  obedience,  in  order  expressly 
to  take  away  the  power  of  justifying  from  all  works,  he  has 
mentioned  those,  if  there  be  any,  which  can  possibly  justify  ; 
for  the  law  hath  promises,  without  which  there  would  be  no 
value  in  our  works  before  God.  You  hence  see  the  reason 
why  Paul  expressly  mentioned  the  works  of  the  law  ;  for  it 
is  by  the  law  that  a  reward  is  apportioned  to  works.  Nor 
was  this  unknown  to  the  schoolmen,  who  held  it  as  an  ap- 
proved and  common  maxim,  that  works  have  no  intrinsic 
worthiness,  but  become  meritorious  by  covenant.  And 
though  they  were  mistaken,  inasmuch  as  they  saw  not  that 
works  are  ever  polluted  with  vices,  which  deprive  them  of 
any  merit,  yet  this  principle  is  still  true,  that  the  reward  for 
works  depends  on  the  free  promise  of  the  law.  Wisely  then 
and  rightly  does  Paul  speak  here  ;  for  he  speaks  not  of 
mere  works,  but  distinctly  and  expressly  refers  to  the  keep- 
ing of  the  law,  the  subject  which  he  is  discussing.^ 

'  The  original  is  "  ut  in  priorem  opinionem  concederent :"  but  the  con- 
text shows  clearly  that  "priorem"  is  a  misprint  for  "  posteriorem."  In 
addition  to  the  authors  mentioned  here  may  be  added  Ambrose,  Thcodorct, 
Pelagius,  Erasmus,  and  Grotius.  And  yet,  notwithstanding  all  those 
authorities,  the  opinion  referred  to  is  wholly  inconsistent  with  the  reason- 
ing of  the  Apostle  here  and  throughout  the  whole  Epistle.  It  has. indeed 
been  given  up  as  untenable  by  modern  authors  of  the  same  school,  such  as 
Locke,  Whitby,  and  Macknight. 

To  disprove  this  notion  it  is  sufficient  to  notice  the  sins  which  the 
Apostle  had  referred  to  ;  they  are  not  those  against  the  ceremonial  but  the 
moral  law,  and  it  is  because  the  moral  law  is  transgressed  that  it  cannot 
justify. 

"  If  there  be  any  law  which  man  has  perfectly  kept,  he  may  doubtless 
be  justified  by  it ;  and  surely  no  man  can  be  justified  by  a  law  which  con- 
demns him  for  breaking  it.  Bvxt  there  is  no  law  of  God  which  any  man 
has  kept ;  therefore  no  law  by  the  deeds  of  which  a  man  can  be  justified. 
The  Gentile  broke  the  law  of  his  reason  and  conscience ;  the  Jew  broke 
the  moral  law ;  and  even  the  attempt  to  justify  himself  by  observing  the 
ceremonial  law,  contradicted  the  very  nature  and  intent  of  it." — Scott. 

"  The  argument  and  the  reasoning  of  the  Apostle  seem  to  require  that 
ll'i^yav  vofiou  should  be  rendered  here  literally,  "by  works  of  law,"  without 
the  article,  as  the  word  "  law "  seems  here,  according  to  the  drift  of  the 


132  COMMENTARIES  ON  THE  CHAP.  III.  20. 

As  to  those  tilings  which  have  been  adduced  by  learned 
men  in  defence  of  this  opinion,  they  are  weaker  than  they 
might  have  been.  They  think  that  by  mentioning  circum- 
cision, an  example  is  propounded,  which  belonged  to  cere- 
monies only:  but  why  Paul  mentioned  circumcision,  we 
have  alredy  explained  :  for  none  swell  more  with  confidence 
in  works  than  hypocrites,  and  we  know  that  they  glory  only 
in  external  masks  ;  and  then  circumcision,  according  to 
their  view,  was  a  sort  of  initiation  into  the  righteousness  of 
the  law ;  and  hence  it  seemed  to  them  a  work  of  primary 
excellence,  and  indeed  the  basis  as  it  were  of  the  righteous- 
ness of  works. — They  also  allege  what  is  said  in  the  Epistle 
to  the  Galatians,  Avliere  Paul  handles  the  same  subject,  and 
refers  to  ceremonies  only  ;  but  that  also  is  not  sufficiently 
strong  to  support  what  they  wish  to  defend.  It  is  certain  that 
Paul  had  a  controversy  w'itli  those  wdio  inspired  the  people 
with  a  false  confidence  in  ceremonies  ;  that  he  might  cut  off" 
this  confidence,  he  did  not  confine  himself  to  ceremonies, 
nor  did  he  speak  specifically  of  what  value  they  were  ;  but 
he  included  the  whole  law,  as  it  is  evident  from  those  pas- 
sages which  are  derived  from  that  source.  Such  also  was 
the  character  of  the  disputation  held  at  Jerusalem  by  the 
discii^les. 

But  we  contend,  not  without  reason,  that  Paul  speaks 
here  of  the  whole  law  ;  for  we  are  abundantly  supported  by 
the  thread  of  reasoning  which  he  has  hitherto  followed  and 
continues  to  follow,  and  there  are  many  other  passages  which 
will  not  allow  us  to  think  otherwise.  It  is  therefore  a  truth, 
which  deserves  to  be  remembered  as  the  first  in  import- 
ance,— that  by  keeping  the  law  no  one  can  attain  righteous- 
ness. He  had  before  assigned  the  reason,  and  he  will  repeat 
it  presently  again,  and  that  is,  that  all,  being  to  a  man 
guilty  of  transgression,  are  condemned  for  unrighteousness 
by  the  law.      And  these   two  things — to  be  justified  by 


argument,  to  mean  law  in  general,  both  natural  and  revealed ;  and  ?'« 
t'l/^ou  in  the  next  clause  must  be  regarded  as  having  the  same  meaning  ; 
the  law  of  nature  as  well  as  the  written  law,  though  not  to  the  same  ex- 
tent, makes  sin  known.  This  is  the  view  taken  bj  Parens,  Doddridge, 
Mackniglit,  Stuart,  and  Haldane. — Ed. 


CHAP.  III.  20.  EPISTLE  TO  THE  ROMANS.  133 

works — and  to  be  guilty  of  transgressions,  (as  we  sliall  show 
more  at  large  as  we  proceed,)  are  wholly  inconsistent  the  one 
with  the-  other. — The  word  fiesh,  without  some  particular 
specification,  signifies  men  •}  though  it  seems  to  convey  a 
meaning  somewhat  more  general,  as  it  is  more  expressive  to 
say,  "  All  mortals,''  than  to  say,  "  All  men,"  as  you  may 
see  in  Gallius. 

For  by  the  law,  &c.  He  reasons  from  what  is  of  an  oppo- 
site character, — that  righteousness  is  not  brought  to  us  by 
the  law,  because  it  convinces  us  of  sin  and  condemns  us  ; 
for  life  and  death  proceed  not  from  the  same  fountain. 
And  as  he  reasons  from  the  contrary  effect  of  the  law,  that 
it  cannot  confer  righteousness  on  us,  let  us  know,  that  the 
argument  does  not  otherwise  hold  good,  except  we  hold  this 
as  an  inseparable  and  unvarying  circumstance, — that  by 
showing  to  man  his  sin,  it  cuts  off  the  hope  of  salvation.  It 
is  indeed  by  itself,  as  it  teaches  us  what  righteousness  is, 
the  way  to  salvation :  but  our  depravity  and  con-uption  pre- 
vent it  from  being  in  this  respect  of  any  advantage  to  us. 
It  is  also  necessary  in  the  second  place  to  add  this, — that 
whosoever  is  found  to  be  a  sinner,  is  dej)rived  of  righteous- 
ness ;  for  to  devise  with  the  sophisters  a  half  kind  of  righte- 
ousness, so  that  works  in  part  justify,  is  frivolous:  but  nothing 
is  in  this  respect  gained,  on  account  of  man's  corruption. 

21.  But  now  the  righteousness  of        21.  Nunc  autem  sine  Legejusti- 

God  Avithout  the  law^  is  manifested,  tia  Dei   manifesta  est,    testimonio 

being  witnessed  by  the  law  and  the  comprobata  Legis  et  prophetarum ; 
prophets ; 

1  The  expression  h  ou...vra(ra.  irk^l — not  all,  that  is,  not  any  flesh,  &c. ; 
the  word  ^rSc-a,  like  ?3  in  Hebrew,  is  used  here  in  the  sense  of  "  any." 
The  Sentence  bears  a  resemblance  to  what  is  contained  in  Fs.  cxliii.  2, 
"  for  justified  before  thee  shall  not  aU  living,"  or,  not  any  one  living, 
TI  73... X?.  The  sentence  here  is  literally,  "  Hence  by  works  of  law  shall 
not  be  justified  any  flesh  before  Him." — Ed. 

^  Here  again  it  is  better,  and  indeed  necessary  for  the  Apostle's  argu- 
ment, to  render  x.'^^'s  vof^ov,  «  without  law,"  that  is,  without  any  law, 
either  natural  or  revealed.  The  same  sentiment  is  found  in  Gal.  iii.  21 — 
"  For  if  a  law  had  been  given,  capable  of  giving  life,  truly  righteous  would 
have  been  by  law  (sx  v'of^ou.y  The  version  of  Macknigld  seems  just, 
"  But  now  a  righteousness  of  God  without  law  is  discovered."  But  we 
may  retain  the  tense  (^■jrtipa^iipura.i)  "  has  been  discovered,"  or  manifested, 
or  made  known.     "  A  righteousness  of  God  without  law,"  is  a  similar 


134  COMMENTARIES  ON  THE  CHAP.  III.  21. 

22.   Even   the    righteousness    of  22.  Justitia,  inquam,  Dei  per  fi- 

God  which  is  by  faith  of  Jesus  Christ  dem  lesu  Christi,  in  omnes  et  super 

unto  all  and  upon  all  them  that  be-  onnies  credentes ;  non  est  sane  dis- 

lieve ;  for  there  is  no  difference  :  tinctio  : 

21.  But  now  luithout  the  law,  &c.  It  is  not  certain  for 
what  distinct  reason  he  calls  that  the  righteousness  of  God, 
which  we  obtain  by  faith  ;  whether  it  be,  because  it  can 
alone  stand  before  God,  or  because  the  Lord  in  his  mercy 
confers  it  on  us.  As  both  interpretations  are  suitable,  we 
contend  for  neither.  This  righteousness  then,  which  God 
communicates  to  man,  and  accepts  alone,  and  owns  as  right- 
eousness, has  been  revealed,  he  says,  without  the  law,  that  is, 
without  the  aid  of  the-  law  ;  and  the  law  is  to  be  understood 
as  meaning  works  ;  for  it  is  not  proper  to  refer  this  to  its 
teaching,  which  he  immediately  adduces  as  bearing  witness 
to  the  gratuitous  righteousness  of  faith.  Some  confine  it  to 
ceremonies  ;  but  this  view  I  shall  presently  sliow  to  be  un- 
sound and  frigid.  We  ought  then  to  know,  that  the  merits 
of  works  are  excluded.  We  also  see  that  he  blends  not 
works  with  the  mercy  of  God  ;  but  having  taken  away  and 
wholly  removed  all  confidence  in  works,  he  sets  up  mercy 
alone. 

It  is  not  unknown  to  me,  that  Augustine  gives  a  dififerent 
explanation  ;  for  he  thinks  that  the  righteousness  of  God  is 
the  grace  of  regeneration ;  and  this  grace  he  allows  to  be 
free,  because  God  renews  us,  when  unworthy,  by  his  Spirit ; 
and  from  this  he  excludes  the  works  of  the  law,  that  is, 
those  works,  by  which  men  of  themselves  endeavour,  without 
renovation,  to  render  God  indebted  to  them.  {Deum  prome- 
reri — to  oblige  God.)  I  also  wellknow,  that  some  new 
speculators  proudly  adduce  this  sentiment,  as  though  it  were 
at  this  day  revealed  to  them.  But  that  the  Apostle  includes 
all  works  without  exception,  even  those  which  the  Lord  pro- 
duces in  his  own  people,  is  evident  from  the  context. 

For  no  doubt  Abraham  was  regenerated  and  led  by  the 
Spirit  of  God  at  the  time  when  he  denied  that  he  was  justi- 

phrase  to  "  the  righteousness  of  God  by  faith,"  in  ch.  i.  17. — Then  in  the 
following  clause  the  "  law"  means  not  specifically  the  law  of  Moses,  but  the 
Old  Testament,  excepting  the  Prophets. — Ed. 


CHAP.  III.  21.  EPISTLE  TO  THE  ROMANS.  135 

fied  by  works.  Hence  lie  excluded  from  man's  justification 
not  only  works  morally  good,  as  they  commonly  call  them, 
and  such  as  are  done  by  the  impulse  of  nature,  but  also  all 
those  which  even  the  faithful  can  perform.^  Again,  since 
this  is  a  definition  of  the  righteousness  of  faith,  "  Blessed  are 
they  whose  iniquities  are  forgiven,"  there  is  no  question  to 
be  made  about  this  or  tliat  kind  of  work  ;  but  the  merit  of 
works  beinff  abolished,  the  remission  of  sins  alone  is  set 
down  as  the  cause  of  righteousness. 

They  think  that  these  two  things  well  agree, — that  man 
is  justified  by  faith  through  the  grace  of  Christ, — and  that 
he  is  yet  justified  by  the  works,  which  proceed  from  spiritual 
regeneration ;  for  God  gratuitously  renews  us,  and  we  also 
receive  his  gift  by  faith.  But  Paul  takes  up  a  very  different 
principle, — that  the  consciences  of  men  will  never  be  tran- 
quillized until  they  recumb  on  the  mercy  of  God  alone. 
Hence,  in  another  place,  after  having  taught  us  that  God  is 
in  Christ  justifying  men,  he  expresses  the  manner, — "  By 
not  imputing  to  them  their  sins."  In  like  manner,  in  his 
Epistle  to  the  Galatians,  he  puts  the  law  in  opposition  to 
faith  with  regard  to  justification  ;  for  the  law  promises  life 
to  those  who  do  what  it  commands,  (Gal.  iii.  12  ;)  and  it  re- 
quires not  only  the  outward  performance  of  works,  but  also 
sincere  love  to  God.  It  hence  follows,  that  in  tlie  righteous- 
ness of  faith,  no  merit  of  works  is  allowed.     It  then  appears 

^  Professor  Hodge  very  justly  observes,  "  It  never  was  the  doctrine  of 
the  Eefornmtion,  or  of  the  Lutheran  and  Calvinistic  divines,  that  the 
imputation  of  righteousness  affected  the  moral  character  of  those  con- 
cerned. It  is  true,"  he  adds,  "whom  God  justifies  he  also  sanctifies; 
but  justification  is  not  sanctification,  and  the  imputation  of  righteousness  is 
not  the  infusion  of  righteousness." — Ed. 

2  "  The  foundation  of  yom-  trust  before  God,  must  be  either  your  own 
righteousness  out  and  out,  or  the  righteousness  of  Chi'ist  out  and  out... 
If  you  are  to  lean  upon  your  own  merit,  lean  upon  it  wholly — if  you  are 
to  lean  upon  Christ,  lean  upon  him  wholly.  The  two  will  not  amalga- 
mate together  :  and  it  is  the  attempt  to  do  so,  which  keeps  many  a  weary 
and  heavy-laden  inquirer  at  a  distance  from  rest,  and  at  a  distance  from 
the  truth  of  the  gospel.  Maintain  a  clear  and  consistent  postm-e.  Stand 
not  before  God  with  one  foot  upon  a  rock  and  the  other  upon  a  treacher- 
ous quicksand... We  call  upon  you  not  to  lean  so  much  as  the  Aveight  of 
one  grain  or  scruple  of  your  confidence  upon  your  own  doings — to  leave 
this  ground  entirely,  and  to  come  over  entirely  to  the  ground  of  a  Re- 
deemer's blood  and  a  Redeemer's  righteousness." — Dr.  Chalmers. 


13G  COMMENTARIES  ON  THE  CHAP.  III.  21. 

evident,  that  it  is  but  a  frivolous  sopliistry  to  say,  that  we 
are  justified  in  Christ,  because  we  are  renewed  by  the 
Spirit,  inasmuch  as  we  are  the  members  of  Christ, — that  we 
are  justified  by  faith,  because  we  are  united  by  faith  to  the 
body  of  Christ, — that  we  are  justified  freely,  because  God 
finds  nothing  in  us  but  sin. 

But  we  are  in  Christ,  because  we  are  out  of  ourselves  ;  and 
justified  hj  faith,  because  we  must  recumb  on  the  mercy  of 
God  alone,  and  on  his  gratuitous  promises  ;  and  freely,  be- 
cause God  reconciles  us  to  himself  by  burying  our  sins. 
Nor  can  this  indeed  be  confined  to  the  commencement  of 
justification,  as  they  dream  ;  for  this  definition — "  Blessed 
are  they  whose  iniquities  are  forgiven" — was  applicable  to 
David,  after  he  had  long  exercised  himself  in  the  service  of 
God  ;  and  Abraham,  thirty  years  after  his  call,  though  a  re- 
markable example  of  holiness,  had  yet  no  works  for  Avhich  he 
could  glory  before  God,  and  hence  his  faith  in  the  promise 
was  imputed  to  him  for  righteousness ;  and  when  Paul  teaches 
us  that  God  justifies  men  by  not  imputing  their  sins,  he 
quotes  a  passage,  which  is  daily  repeated  in  the  Church, 
Still  more,  the  conscience,  by  which  we  are  disturbed  on  the 
score  of  works,  performs  its  office,  not  for  one  day  only,  but 
continues  to  do  so  through  life.  It  hence  follows  that  we 
cannot  remain,  even  to  death,  in  a  justified  state,  excejit  we 
look  to  Christ  only,  in  whom  God  has  adopted  us,  and  re- 
gards us  now  as  accepted.  Hence  also  is  their  sophistry 
confuted,  who  falsely  accuse  us  of  asserting,  that  according 
to  Scripture  we  are  justified  by  faith  only,  while  the  exclu- 
sive word  onli/,  is  nowhere  to  be  found  in  Scripture.  But  if 
justification  depends  not  either  on  the  law,  or  on  ourselves, 
why  should  it  not  be  ascribed  to  mercy  alone  ?  and  if  it  be 
from  mercy  only,  it  is  then  by  faith  only. 

The  particle  wow  may  be  taken  adversatively,  and  not  with 
reference  to  time ;  as  we  often  use  now  for  hut}  But  if  you 
prefer  to  regard  it  as  an  adverb  of  time,  I  willingly  admit  it, 

*  "  The  words  but  now  may  be  regarded  merely  as  marking  the  transi- 
tion from  one  paragraph  to  another,  or  as  a  designation  of  tense  ;  now,  i.e., 
under  the  gospel  dispensation.  In  favour  of  this  view  is  the  phrase,  "  to 
declare  at  this  tiine  liis  righteousness,  verse  26." — Hodge. 


CHAP.  III.  21.  EPISTLE  TO  THE  ROMANS.  137 

SO  that  tliere  may  be  no  room  to  suspect  an  evasion  ;  yet  the 
abrogation  of  ceremonies  alone  is  not  to  be  understood ;  for 
it  was  only  the  design  of  the  Apostle  to  illustrate  by  a  com- 
parison the  grace  by  which  we  excel  the  fathers.  Then  the 
meaning  is,  that  by  the  preaching  of  the  gospel,  after  the 
appearance  of  Christ  in  the  flesh,  the  righteousness  of  faith 
was  revealed.  It  does  not,  however,  hence  follow,  that  it 
was  hid  before  the  coming  of  Christ ;  for  a  twofold  mani- 
festation is  to  be  here  noticed :  the  first  in  the  Old  Testa- 
ment, which  was  by  the  word  and  sacraments  ;  the  other  in 
the  New,  which  contains  the  completion  of  ceremonies  and 
promises,  as  exhibited  in  Christ  himself:  and  we  may  add, 
that  by  the  gospel  it  has  received  a  fuller  brightness. 

Being  j^roved  [or  a2)2iroved]  by  the  testimony^  &c.  He 
adds  this,  lest  in  the  conferring  of  free  righteousness  the 
gospel  should  seem  to  militate  against  the  law.  As  then  he 
has  denied  that  the  righteousness  of  faith  needs  the  aid  of 
the  law,  so  now  he  asserts  that  it  is  confirmed  by  its  testi- 
mony. If  then  the  law  afibrds  its  testimony  to  gratuitous 
righteousness,  it  is  evident  that  the  law  was  not  given  for 
this  end,  to  teach  men  how  to  obtain  righteousness  b}^  works. 
Hence  they  pervert  it,  who  turn  it  to  answer  any  purpose  of 
this  kind.  And  further,  if  you  desire  a  proof  of  this  truth, 
examine  in  order  the  chief  things  taught  by  Moses,  and  you 
will  find  that  man,  being  cast  from  the  kingdom  of  God,  had 
no  other  restoration  from  the  beginning  than  that  contained 
in  the  evangelical  promises  through  the  blessed  seed,  by 
whom,  as  it  had  been  foretold,  the  serpent's  head  was  to  be 
bruised,  and  through  whom  a  blessing  to  the  nations  had 
been  promised :  you  will  find  in  the  commandments  a  de- 
monstration of  your  iniqviity,  and  from  the  sacrifices  and 
oblations  you  may  learn  that  satisfaction  and  cleansing  are 
to  be  obtained  in  Christ  alone.^     When  you  come  to  the  Pro- 

'  "Testimonio  comprobata,"  &c.,  so  Beza  and  Parens  render  fia^rv^ou- 
(iivti ;  «  Being  attested,"  Doddridge ;  "  Being  testified,"  Macknight. 
Scldeusner  gives  a  paraphrase,  "  Being  predicted  and  promised  ;"  and  this 
no  doubt  is  the  full  meaning. — Ed. 

^  Concurrent  with  what  is  said  here  is  this  striking  and  condensed  pas- 
sage from  Scott, — "  It  has  been  witnessed  by  the  law  and  the  Prophets  ; 
the  ceremonies  typified  it ;  the  very  strictness  of  the  moral  law  and  its  a\\  ful 


188  COMMENTARIES  ON  THE  CHAP.  III.  22. 

phets  you  will  find  the  clearest  promises  of  gratuitous  mercy. 
On  this  subject  see  my  Institutes. 

22.  Even  the  righteousness  of  God,  &c.^  He  shows  in  few 
words  what  this  justification  is,  even  that  which  is  found  in 
Christ  and  is  apprehended  by  faith.  At  the  same  time,  by 
introducing  again  the  name  of  God,  he  seems  to  make  God 
the  founder,  (autorem,  the  author,)  and  not  only  the  approver 
of  the  righteousness  of  which  he  speaks  ;  as  though  he  had 
said,  that  it  flows  from  him  alone,  or  that  its  origin  is  from 
heaven,  but  that  it  is  made  manifest  to  us  in  Christ. 

When  therefore  we  discuss  this  subject,  we  ought  to  pro- 
ceed in  this  way  :  First,  the  question  respecting  our  justi- 
fication is  to  be  referred,  not  to  the  judgment  of  men,  but  to 
the  judgment  of  God,  before  whom  nothing  is  counted  right- 
eousness, but  perfect  and  absolute  obedience  to  the  law ; 
which  appears  clear  from  its  promises  and  threatenings  :  if 
no  one  is  found  who  has  attained  to  such  a  perfect  measure 
of  holiness,  it  follows  that  all  are  in  themselves  destitute  of 
righteousness.  Secondly,  it  is  necessary  that  Christ  should 
come  to  our  aid  ;  who,  being  alone  just,  can  render  us  just 
b}'  transferring  to  us  his  own  righteousness.  You  now  see 
how  the  righteousness  of  faith  is  the  righteousness  of  Christ. 
When  therefore  we  are  justified,  the  eflficient  cause  is  the 
mercy  of  God,  the  meritorious  is  Christ,  the  instrumental  is 
tlie  word  in  connection  with  faith.^  Hence  faith  is  said  to 
justify,  because  it  is  the  instrument  by  which  w^e  receive 
Christ,  in  whom  righteousness  is  conveyed  to  us.     Having 

curses,  being  compared  witli  the  promises  of  mercy  to  sinners,  implied  it ; 
the  promises  and  predictions  of  the  Messiah  bore  witness  to  it ;  the  faith 
and  hope  of  ancient  believers  recognised  it ;  and  the  whole  Old  Testament, 
rightly  understood,  taught  men  to  expect  and  depend  on  it." — Ed. 

>  The  words  which  follow,  lia,  vlirTia;  'ina-od  x^iffTou,  "  by  or  through  the 
faith  of  Jesus  Christ,"  mean  not  the  fiiith  which  is  his,  but  the  faith  of 
which  he  is  the  object.  They  ought  to  be  rendered  "  through  faith  in 
Jesus  Christ."  The  genitive  case  has  often  this  meaning:  "  E;^;£T£  ■^'io-tiv 
esou^Have  faith  in  (of)  God,"  Mark  xi.  22 ;  "  Ev  ■riimi  ^^  rti  toZ  v\ov  rod 
6boZ — I  live  by  the  faith  of  the  Son  of  God ;"  it  should  be  in  our  language, 
"  I  live  by  faith  in  the  Son  of  God."  This  genitive  case  of  the  object  is 
an  Hebraism,  and  is  of  fi-equent  occurrence. — Ed. 

^  The  original  is  this,  "  Ut  ergo  justificemur,  causa  efficiens  est  miseri- 
cordia  Dei,  Christus  materia,  verbum  cum  fide  instrumentum — When  there- 
fore we  are  justified,  the  efficient  cause  is  God's  mercy,  Christ  is  the  ma- 
terial, the  word  with  faith  is  the  instrument." — Ed, 


CHAP.  III.  23.  EPISTLE  TO  THE  ROMANS.  139 

been  made  partakers  of  Christ,  we  ourselves  are  not  only 
just,  but  our  works  also  are  counted  just  before  God,  and  for 
this  reason,  because  whatever  imperfections  there  may  be  in 
them,  are  obliterated  by  the  blood  of  Christ ;  the  promises, 
which  are  conditional,  are  also  by  the  same  grace  fulfilled 
to  us ;  for  God  rewards  our  works  as  perfect,  inasmuch  as 
their  defects  are  covered  by  free  pardon. 

Unto  all  and  upon  all,^  &c.  For  the  sake  of  amplifying, 
he  repeats  the  same  thing  in  different  forms  ;  it  was,  that 
he  might  more  fully  express  what  we  have  already  heard, 
that  faith  alone  is  required,  that  the  faithful  are  not  dis- 
tinguished by  external  marks,  and  that  hence  it  matters  not 
whether  they  be  Gentiles  or  Jews. 

23.  For  all  have  sinned,  and  23.  Omnes  enim  peccaverunt,  et 
come  short  of  the  glory  of  God  :  destituuntur  gloria  Dei ; 

24.  Being  justified  freely  by  his  24.  Justificati  gratis  ipsius  gratia 
grace,  through  the  redemption  that  per  redemptionem  quae  est  in  Christo 
is  in  Christ  Jesus ;  lesu  : 

25.  Whom  God  hath  set  forth  to  25.  Quem  proposuit  Deus  propi- 
he  a  propitiation  throvigh  faith  in  his  tiatorium  per  fidem  in  sanguine 
blood,  to  declare  his  righteousness  ipsius,  in  demonstrationem  justitise 
for  the  remission  of  sins  that  are  past,  sute,  propter  remissionem  delicto- 
through  the  forbearance  of  God  ;  rum, 

26.  To  declare,  /  srtj/,  at  this  time  26.  Quae  prius  extiterunt  in  to- 
his  righteousness  ;  that  he  might  be  lerantia  Dei ;  ad  demonstrationem 
just,  and  the  justifler  of  him  which  justitise  suae,  in  hoc  tempore ;  ut  sit 
believeth  in  Jesus.  ipse  Justus  et  justificans  eum  qui  est 

ex  fide  lesu. 

There  is  indeed  no  diffei^ence,  &c.  He  urges  on  all,  with- 
out exception,  the  necessity  of  seeking  righteousness  in 
Christ  ;  as  though  he  had  said,  "  There  is  no  other  way  of 
attaining  righteousness  ;  for  some  cannot  be  justified  in  this 

1  Ei'f  -ra'/rocg  xai  iTi  'prdcvra;.  He  makes  a  similar  difference  in  his  expres- 
sions in  verse  30.  This  righteousness,  as  some  say,  came  to  the  Jews,  as 
it  had  been  promised  to  them,  and  upon  the  Gentiles,  as  a  gift  with  which 
they  were  not  acquainted,  and  it  was  conferred  on  them.  But  the  posses- 
sion was  equal  and  belonged  to  all  who  believed,  and  to  none  else,  whether 
Jews  or  Gentiles. 

Stuart  connects  these  words  with  "  manifested,"  or  revealed,  in  verse  21. 
It  is  manifested  to  all,  and  manifested ybr  all;  that  is,  for  the  real  benefit 
of  all  who  believe  ;  in  other  words,  it  is  offered  to  all,  but  becomes  of  real 
advantage  only  to  those  who  believe.  But  the  simpler  mode  is  to  consider 
the  words  which  is,  as  in  our  version,  to  be  understood.  'E^x'f^'^'"^  is  the 
word  which  Luther  adopts. — Ed. 


40  COMMENTARIES  ON  THE  CHAP.  III.  24. 

and  others  In  that  way;  but  all  must  alike  be  justified  by 
faith,  because  all  are  sinners,  and  therefore  have  nothing  for 
which  they  can  glory  before  God.''  But  he  takes  as  granted 
that  every  one,  conscious  of  his  sin,  when  he  comes  before  the 
tribunal  of  God,  is  confounded  and  lost  under  a  sense  of  his 
own  shame;  so  that  no  sinner  can  bear  the  presence  of  God,  as 
we  see  an  example  in  the  case  of  Adam.  He  again  brings 
forward  a  reason  taken  from  the  opposite  side ;  and  hence 
we  must  notice  what  follows.  Since  we  are  all  sinners,  Paul 
concludes,  that  we  are  deficient  in,  or  destitute  of,  the  praise 
due  to  righteousness.  There  is  then,  according  to  what  he 
teaches,  no  righteousness  but  what  is  perfect  and  absolute. 
Were  there  indeed  such  a  thing  as  half  righteousness,  it 
would  yet  be  necessary  to  deprive  the  sinner  entirely  of  all 
glory :  and  hereby  the  figment  of  partial  righteousness,  as 
they  call  it,  is  sufficiently  confuted  ;  for  if  it  were  true  that 
we  are  justified  in  part  by  works,  and  in  part  by  grace,  this 
argument  of  Paul  would  be  of  no  force — that  all  are  deprived 
of  the  glory  of  God  because  they  are  sinners.  It  is  then 
certain,  there  is  no  righteousness  where  there  is  sin,  until 
Christ  removes  the  curse  ;  and  this  very  thing  is  what  is 
said  in  Gal.  iii.  10,  that  all  who  are  under  the  law  are  ex- 
posed to  the  curse,  and  that  we  are  delivered  from  it  through 
the  kindness  of  Christ.  The  glory  of  God  I  take  to  mean 
the  approbation  of  God,  as  in  John  xii.  43,  where  it  is  said, 
that  "  they  loved  the  glory  of  men  more  than  the  glory  of 
God."  And  thus  he  summons  us  from  the  applause  of  a 
human  court  to  the  tribunal  of  heaven.^ 

24.  Being  justified  freely,  &c.  A  participle  is  here  put 
for  a  verb  according  to  the  usage  of  the  Greek  language. 

^  Beza  gives  another  view,  that  the  verb  virrt^ouvTai,  refers  to  those  who 
run  a  race,  and  reach  not  the  goal,  and  lose  the  prize.  The  "  glory  of 
God"  is  the  happiness  which  he  bestows ;  (see  ch.  v.  2 ;)  of  this  all  man- 
kind come  short,  however  much  some  seemed  to  labour  for  it ;  and  it  can 
only  be  attained  by  faith.  Parens,  Locke,  and  Whitby  give  the  same  view. 
Others  consider  it  to  be  "  the  glory"  due  to  God, — that  all  come  short  of 
rendering  him  the  service  and  honour  which  he  justly  demands  and  re- 
quires. So  Doddridge,  Scott,  and  Chalmers.  But  Melancthon,  Grotiiis, 
and  Macknight  seemed  to  have  agreed  with  Calvin  in  regarding  "  glory" 
here  as  the  praise  or  approbation  that  comes  from  God.  The  second  view 
seems  the  most  appropriate,  according  to  what  is  said  in  ch.  i.  21,  "  they 
glorified  him  not  as  God." — Ed. 


CHAP.  III.  24.  EPISTLE  TO  THE  ROMANS.  141 

The  meaning  is, — that  since  there  remains  nothing  for  men, 
as  to  themselves,  but  to  perish,  being  smitten  by  the  just 
judgment  of  God,  they  are  to  be  justified  freely  through  his 
mercy ;  for  Christ  comes  to  the  aid  of  this  misery,  and  com- 
municates himself  to  believers,  so  that  they  find  in  him 
alone  all  those  things  in  which  they  are  wanting.  There  is, 
perhaps,  no  passage  in  the  whole  Scripture  which  illustrates 
in  a  more  striking  manner  the  efficacy  of  his  righteousness  ; 
for  it  shows  that  God's  mercy  is  the  efficient  cause,  that 
Christ  with  his  blood  is  the  meritorious  cause,  that  the  for- 
mal or  instrumental  cause  is  faith  in  the  word,  and  that, 
moreover,  the  final  cause  is  the  glory  of  the  divine  justice 
and  goodness. 

With  regard  to  the  efficient  cause,  he  says,  that  we  are 
justified  freely,  and  further,  by  his  grace  ;  and  he  thus  re- 
peats the  word  to  show  that  the  whole  is  from  God,  and 
nothing  from  us.  It  might  have  been  enough  to  oppose 
grace  to  merits  ;  but  lest  we  should  imagine  a  half  kind  of 
grace,  he  affirms  more  strongly  what  he  means  by  a  repeti- 
tion, and  claims  for  God's  mercy  alone  the  whole  glory  of  our 
righteousness,  which  the  sophists  divide  into  parts  and  muti- 
late, that  tliey  may  not  be  constrained  to  confess  their  own 
poverty. — Through  the  i^edemption,  &c.  This  is  the  material, 
— Christ  by  his  obedience  satisfied  the  Father's  justice,  (ju- 
dicium— judgment,)  and  by  undertaking  our  cause  he  liber- 
ated us  from  the  tyranny  of  death,  by  which  we  were  held 
captive  ;  as  on  account  of  the  sacrifice  which  he  offered  is 
our  guilt  removed.  Here  again  is  fully  confuted  the  gloss 
of  those  who  make  righteousness  a  quality  ;  for  if  we  are 
counted  righteous  before  God,  because  we  are  redeemed  by 
a  price,  we  certainly  derive  from  another  what  is  not  in  us. 
And  Paul  immediately  explains  more  clearly  what  this  re- 
demption is,  and  what  is  its  object,  which  is  to  reconcile  us 
to  God  ;  for  he  calls  Christ  a  propitiation,  (or,  if  we  prefer  an 
allusion  to  an  ancient  type,)  a  propitiatory.  But  what  he 
means  is,  that  we  are  not  otherwise  just  than  through  Christ 
propitiating  the  Father  for  us.  But  it  is  necessary  for  us  to 
examine  the  words.^ 

'  On  this  word  /xao-TJig/ov,  both  Venema,  in  his  Notes  on  the  Comment  of 


142  COMMENTARIES  ON  THE  CHAP.  III.  25. 

25.  Whom  God  hath  set  forth,  &c.  The  Greek  verb,  irpori- 
6evai,  means  sometimes  to  determine  beforehand,  and  some- 
times to  set  forth.  If  the  first  meaning  be  taken,  Paul  refers 
to  the  gratuitous  mercy  of  God,  in  having  appointed  Christ 
as  our  Mediator,  that  he  might  appease  the  Father  by  the 
sacrifice  of  his  death  :  nor  is  it  a  small  commendation  of 
God's  grace  that  he,  of  his  own  good  will,  sought  out  a  way 
by  which  he  might  remove  our  curse.  According  to  this 
view,  the  passage  fully  harmonizes  with  that  in  John  iii.  16, 
"  God  so  loved  the  world,  that  he  gave  his  only-begotten 
Son."  Yet  if  we  embrace  this  meaning,  it  w' ill  remain  still 
true,  that  God  hath  set  him  forth  in  due  time,  whom  he  had 
appointed  as  a  Mediator.  There  seems  to  be  an  allusion  in 
the  word,  IXacrTriptov,  as  I  have  said,  to  the  ancient  propiti- 
atory ;  for  he  teaches  us  that  the  same  thing  was  really  ex- 
hibited in  Christ,  which  had  been  previously  typified.  As, 
however,  the  other  view  cannot  be  disproved,  should  any 

Stephamts  cle  Brals  on  this  Epistle,  and  Professor  Stuart,  have  long  re- 
marks. They  both  agree  as  to  the  meaning  of  the  word  as  found  in  the 
Septuagint  and  in  Greek  authors,  but  they  disagree  as  to  its  iniport  here. 
It  means  uniformly  in  the  Septuagint,  the  mercy-seat,  mSD,  and,  as  it 
is  in  the  form  of  an  adjective,  it  has  at  least  once,  (Ex.  xxv.  17,)  s^r/Vs^a, 
cover,  added  to  it.  But  in  the  Classics  it  means  a  propitiatory  sacrifice, 
the  word  fu/u.a.,  a  sacrifice,  being  understood ;  but  it  is  used  by  itself  as 
other  words  of  similar  termination  are.  It  is  foimd  also  in  Josephus  and 
in  Maccabees  in  this  sense.  It  appears  that  Origen,  Theodoret,  and  other 
Fathers,  and  also  Erasmus,  Luther,  and  Locke,  take  the  first  meaning — 
mercy-seat ;  and  that  Grotius,  Eisner,  Turrettin,  Bos,  and  Tholuck,  take 
the  second  meaning — a  propitiatory  sacrifice.  Now  as  both  meanings 
are  legitimate,  which  of  them  are  we  to  take  ?  Venema  and  Stuart  allude 
to  one  thing  which  much  favours  the  latter  view,  that  is,  the  phrase  Iv  t» 
al/j.a.Ti  alTov  ;  and  the  latter  says,  that  it  would  be  incongruous  to  represent 
Christ  himself  as  the  mercy-seat,  and  to  represent  him  also  as  sprinkled 
by  his  own  blood  ;  but  that  it  is  appropriate  to  say  that  a  propitiatory 
sacrifice  was  made  by  his  blood.  The  verb  T^oihro,  set  forth,  it  is  added, 
seems  to  support  the  same  view.  To  exhibit  a  mercy-seat  is  certainly 
not  suitable  language  in  this  connection. 

Pareus  renders  it  "  placamentum — atonement,"  hoc  est,  "  placatorem," 
that  is,  "  atoner,  or  expiator."  Bezas  version  is  the  same — :"  placamen- 
tum ;"  Doddridge  has  "  propitiation,"  and  Macknight,  "  a  propitiatory," 
and  Schleusner,  "  expiatorem — expiator." 

The  word  occurs  in  one  other  place  with  the  neuter  article,  to  'iXairTr,^icv, 
Heb.  ix.  5  ;  where  it  clearly  means  the  mercy-seat.  It  is  ever  accompanied 
with  the  article  in  the  Septuagint,  when  by  itself,  see  Lev.  xvi.  2,  13-15; 
but  here  it  is  Avithout  the  article,  and  may  be  viewed  as  an  adjective  de- 
pendent on  Sv,  "  whom,"  and  rendered  propitiator.  Had  the  mercy-seat 
been  intended,  it  woidd  have  been  to  Ixacrrr.^Kiv. — Ed. 


CHAP.  III.  25.  EPISTLE  TO  THE  BOMANS.  143 

prefer  it,  I  shall  not  undertake  to  decide  the  question.  What 
Paul  especially  meant  here  is  no  doubt  evident  from  his 
words ;  and  it  was  this, — that  God,  without  having-  regard 
to  Christ,  is  always  angry  with  us, — and  that  we  are  recon- 
ciled to  him  when  we  are  accepted  through  his  righteousness. 
God  does  not  indeed  hate  in  us  his  own  workmanship,  that 
is,  as  we  are  formed  men  ;  but  he  hates  our  uncleanness, 
which  has  extinguished  the  light  of  his  image.  When  the 
washing  of  Christ  cleanses  this  away,  he  then  loves  and  em- 
braces us  as  his  own  pure  workmanship. 

A  propitiation  through  faith  in  his  blood,  &c.  I  prefer 
thus  literally  to  retain  the  language  of  Paul ;  for  it  seems 
indeed  to  me  that  he  intended,  by  one  single  sentence,  to 
declare  that  God  is  j^ropitious  to  us  as  soon  as  we  have  our 
trust  resting  on  the  blood  of  Christ ;  for  by  faith  we  come 
to  the  possession  of  this  benefit.  But  by  mentioning  blood 
only,  he  did  not  mean  to  exclude  other  things  connected 
with  redemption,  but,  on  the  contrary,  to  include  the  whole 
under  one  word  :  and  he  mentioned  "  blood,"  because  by  it 
we  are  cleansed.  Thus,  by  taking  a  part  for  the  whole,  he 
points  out  the  whole  work  of  expiation.  For,  as  he  had  said 
before,  that  God  is  reconciled  in  Christ,  so  he  now  adds,  that 
this  I'econciliation  is  obtained  by  faith,  mentioning,  at  the 
same  time,  what  it  is  that  faith  ought  mainly  to  regard  in 
Christ — his  blood. 

For  {propter)  the  remission  of  sins ^  &c.     The  casual  pre- 

1  The  words  are,  Sia  tj?v  ■^o.^ktiv.  They  seem  connected,  not  with  the  first 
clause,  but  with  the  one  immediately  preceding  ;  and  ?'«  may  be  rendered 
here  in;  see  a  note  on  ch.  ii.  26  ;  or  more  properly,  perhaps,  on  account 
of.  "  For  a  proof  of  his  own  righteousness  in  passing  by  the  sins,"  &c., 
Macknight ;  "  In  order  to  declare  his  justification  with  respect  to  the  re- 
mission of  sins,"  Stuart. 

What  is  God's  "righteousness"  here  has  been  variously  explained. 
Some  regard  it  his  righteousness  in  fulfilling  his  promises,  as  Beza ;  others, 
his  righteousness  in  Christ  to  believers,  mentioned  in  ch.  i.  17,  as  Augus- 
tine ;  and  others,  his  righteousness  as  the  God  of  rectitude  and  justice,  as 
Chrysostom.  Some,  too,  as  Grotius,  view  it  as  meaning  goodness  or 
mercy,  regarding  the  word  as  having  sometimes  this  sense. 

It  is  the  context  that  can  help  us  to  the  right  meaning.  God  exhibited 
his  Son  as  a  propitiation,  to  set  forth  this  righteousness;  and  this  right- 
eousness is  connected  with  the  remission  of,  or  rather,  as  the  word  means, 
the  pretention  of  or  connivance  at  sins  committed  under  the  old  dispensa- 
tion :  and  those  sins  were  connived  at  through  the  forbearance  of  God,  he 


144  COMMENTARIES  ON  THE  CHAP.  III.  25. 

position  imports  as  much  as  though  he  had  said,  "  for  the 
sake  of  remission,"  or,  "  to  this  end,  that  he  might  blot  out 
sins."  And  this  definition  or  explanation  again  confirms 
what  I  have  already  often  reminded  you, — that  men  are 
pronounced  just,  not  because  they  are  such  in  reality,  but 
by  imputation  :  for  he  only  uses  various  modes  of  expression, 
that  he  might  more  clearly  declare,  that  in  this  righteous- 
ness there  is  no  merit  of  ours ;  for  if  Ave  obtain  it  by  the 
remission  of  sins,  we  conclude  that  it  is  not  from  ourselves  ; 
and  further,  since  remission  itself  is  an  act  of  God's  bounty 
alone,  every  merit  falls  to  the  ground. 

It  may,  however,  be  asked,  why  he  confines  pardon  to 
preceding  sins  ?  Though  this  passage  is  variously  explained, 
yet  it  seems  to  me  probable  that  Paul  had  regard  to  the 
legal  expiations,  which  were  indeed  evidences  of  a  future 
satisfaction,  but  could  by  no  means  pacify  God.  There  is  a 
similar  passage  in  Heb.  ix.  15,  where  it  is  said,  that  by  Christ 
a  redemption  was  brought  from  sins,  which  remained  under 
the  former  Testament,  You  arq  not,  however,  to  understand 
that  no  sins  but  those  of  former  times  were  expiated  by  the 
death  of  Christ — a   delirious  notion,  which  some  fanatics 

not  executing  the  punishment  they  deserved  ;  and  the  piu"pose  is  stated  to 
be, — that  God  might  be  or  appear  _;ms<,  while  he  is  the  justifier  of  those  who 
believe  in  Christ.  Now,  what  can  this  righteousness  be  but  his  adminis- 
trative justice  ?  As  the  law  allowed  no  remission,  and  God  did  remit  sins, 
there  appeared  to  be  a  stain  on  divine  justice.  The  exhibition  of  Christ 
as  an  atonement  is  what  alone  removes  it.  And  there  is  a  word  in  the 
former  verse,  as  Venema  justly  observes,  which  tends  to  confirm  this  view, 
and  that  Avord  is  redemption,  a^oXuT^ucri;,  which  is  a  deliverance  obtained 
by  a  ransom,  or  by  a  price,  such  as  justice  requires. 

Both  Doddridge  and  Scott  regard  the  passage  in  this  light ;  and  the 
latter  gives  the  following  version  of  it, — 

"  Whom  God  hath  before  appointed  to  be  a  propitiation,  through  ftiith 
in  his  blood,  for  a  demonstration  of  his  justice,  on  account  of  the 
passing  by  of  sins,  that  had   been  committed  in  former  times, 
through  the  forbearance  of  God  ;  /  st«/,  for  a  demonstration  of  his 
justice,  in  this  present  time,  in  order  that  he  might  be  just,  and  the 
justifier  of  him  that  believeth  in  Jesus." — Nothing  can  be  clearer 
than  this  version. 
The  last  words  are  rightly  rendered,  though  not  literally  ;  rov  Ix  Tla-nas 
'ifitrov — "  liim  of  the  faith  of  Jesus,"  or,  "  him  of  faith  in  Jesus."     Him  of 
faith  is  him  who  believes,  as  to7;  ovk  \k  -ri^tTofirn — "them  not  of  circum- 
cision," means  "them  who  are  not  circumcised,"  ch.  iv.  12;  and  ■roli  £| 
i^ih'ias — "  those  of  contention,"  signifies,  "  those  who  contend,"  or,  are  con- 
tentious, ch.  ii.  8. — Ed. 


CHAP.  III.  26.  EPISTLE  TO  THE  BOMANS.  145 

liave  drawn  from  a  distorted  view  of  this  passage.  For  Paul 
teaches  us  only  this, — that  until  the  death  of  Christ  there 
was  no  way  of  appeasing  God,  and  that  this  was  not  done  or 
accomplished  by  the  legal  types  :  hence  the  reality  was  sus- 
pended until  the  fulness  of  time  came.  We  may  further  say, 
tliat  those  tilings  which  involve  us  daily  in  guilt  must  be 
regarded  in  the  same  light ;  for  there  is  but  one  true  expi- 
ation for  all. 

Some,  in  order  to  avoid  what  seems  inconsistent,  have 
held  that  former  sins  are  said  to  have  been  forgiven,  lest 
there  should  seem  to  be  a  liberty  given  to  sin  in  future.  It 
is  indeed  true  that  no  pardon  is  offered  but  for  sins  com- 
mitted ;  not  that  the  benefit  of  redemi^tion  fails  or  is  lost, 
when  we  afterwards  fall,  as  Novatus  and  his  sect  dreamed, 
but  that  it  is  the  character  of  the  dispensation  of  the  gospel, 
to  set  before  him  who  will  sin  the  judgment  and  wrath  of 
God,  and  before  the  sinner  his  mercy.  But  what  I  have 
already  stated  is  the  real  sense. 

He  adds,  that  this  remission  was  through  forbearance ; 
and  this  I  take  simply  to  mean  gentleness,  which  has  stayed 
the  judgment  of  God,  and  suffered  it  not  to  burst  forth  to 
our  ruin,  until  he  had  at  length  received  us  into  favour.  But 
there  seems  to  be  here  also  an  implied  anticipation  of  what 
might  be  said  ;  that  no  one  might  object,  and  say  that  this 
favour  had  only  of  late  appeared.  Paul  teaches  us,  that  it 
was  an  evidence  of  forbearance. 

26.  For  a  demonstration,^  &c.    The  repetition  of  this  clause 


1  There  is  a  different  preposition  used  here,  ^r^os,  while  ^U  is  found  in 
the  preceding  verse.  The  meaning  seems  to  be  the  same  ;  for  both  pre- 
positions are  used  to  designate  the  design,  end,  or  object  of  any  thing. 
This  variety  seems  to  have  been  usual  with  the  Apostle ;  similar  instances 
are  found  in  ver.  22,  as  to  lU  and  1^;,  and  in  ver.  80,  as  to  2»  and  §'«. 
"  By  both,"  says  WoJfius,  "  the  final  cause  {causa  finali^)  is  indicated." 
Beza  renders  them  both  by  the  same  preposition,  ad,  in  Latin  ;  and  Stuart 
regards  the  two  as  equivalent.  There  is,  perhaps,  more  refinement  than 
truth  in  what  Parens  says, — that  u;  intimates  the  proximate  end — the 
forgiveness  of  sins  ;  and  w^o;,  the  final  end — the  glory  of  God  in  the  exhi- 
bition of  his  justice  as  well  as  of  his  mercy.  There  is,  at  the  same  time, 
something  in  the  passage  which  seems  favom*able  to  this  view.  Two  objects 
are  stated  at  the  end  of  the  passage, — that  God  might  appear  just,  and  be 
also  the  justifier  of  such  as  believe.  The  last  may  refer  to  'us,  and  the 
former  to  wgos ;  and  this  is  consistent  with  the  usual  style  of  the  Apostle  ; 

K 


146  COMMENTARIES  ON  THE  CHAP.  III.  26. 

is  empliatical ;  and  Paul  designedly  made  it,  as  it  was  very- 
needful  ;  for  nothing  is  more  difficult  than  to  persuade  man 
that  he  ought  to  disclaim  all  things  as  his  own,  and  to 
ascribe  them  all  to  God.  At  the  same  time  mention  was 
intentionally  made  twice  of  this  demonstration,  that  the  Jews 
might  open  their  eyes  to  behold  it. — At  this  time,  &c.  What 
had  been  ever  at  all  times,  he  applies  to  the  time  when  Christ 
was  revealed,  and  not  without  reason  ;  for  what  was  formerly 
known  in  an  obscure  manner  under  shadows,  God  openly 
manifested  in  his  Son.  So  the  coming  of  Christ  was  the 
time  of  his  good  pleasure,  and  the  day  of  salvation.  God 
had  indeed  in  all  ages  given  some  evidence  of  his  righteous- 
ness ;ebut  it  appeared  far  brighter  when  the  sun  of  right- 
eousness slione.  Noticed,  then,  ought  to  be  the  comparison 
between  the  Old  and  the  New  Testament ;  for  then  only  was 
revealed  the  righteousness  of  God  when  Christ  appeared. 

That  he  might  he  just,  &c.  This  is  a  definition  of  that 
righteousness  which  he  has  declared  was  revealed  when 
Christ  was  given,  and  which,  as  he  has  taught  us  in  the  Jfirst 
chapter,  is  made  known  in  the  gospel :  and  he  affirms  that 
it  consists  of  two  parts — The  first  is,  that  God  is  just,  not 
indeed  as  one  among  many,  but  as  one  who  contains  within 
himself  all  fulness  of  righteousness ;  for  complete  and  full 
praise,  such  as  is  due,  is  not  otherwise  given  to  him,  but 
when  he  alone  obtains  the  name  and  the  honour  of  being 
just,  while  the  whole  human  race  is  condemned  for  injus- 
tice :  and  then  the  other  part  refers  to  the  comrawiication 
of  righteousness  ;  for  God  by  no  means  keeps  his  riches 
laid  up  in  himself,  but  pours  them  forth  upon  men.  Then 
the  righteousness  of  God  shines  in  us,  whenever  he  justifies 
us  by  faith  in  Christ ;  for  in  vain  were  Christ  given  us  for 
righteousness,  unless  there  was  the  fruition  of  him  by  faith. 
It  hence  follows,  that  all  were  unjust  and  lost  in  themselves, 
until  a  remedy  from  heaven  was  off'ered  to  them.^ 

for,  in  imitation  of  the  Prophets,  where  two  things  are  mentioned  in  a 
former  clause,  the  order  is  reversed  in  the  second. — Ed. 

A  parallel  passage  to  this,  including  the  two  verses,  25  and  26,  is 
found  in  Heb.  ix.  15 ;  where  a  reference,  as  here,  is  made  to  the  effect  of 
Christ's  death  as  to  the  saints  under  the  Old  Testament.  The  same  truth 
is  implied  in  other  parts  of  Scripture,  but   not  so  expressly  declared. 


CHAP.  III.  27.  EPISTLE  TO  THE  ROMANS.  147 

27.  Where  is  boasting  then  ?  It  27.  Ubi  ergo  gloriatio?'  exclusa 
is  excluded.  By  what  law  ?  of  works  ?  est.  Per  quam  legem?  operum  ? 
Nay :  but  by  the  law  of  faith.  Nequaquam  ;  sed  per  legem  tidei. 

28.  Therefore  we  conclude,  that  a  28.  Constituimus  ergo,  fide  justi- 
man  is  justified  by  fiiith  without  the  ficari  hominem  sine  operibus  Legis. 
deeds  of  the  law. 

27.  Where  then  is  glorying  ?  The  Apostle,  after  liaving, 
with  reasons  abundantly  strong,  cast  down  men  from  their 
confidence  in  works,  now  triumphs  over  their  folly  :  and  this 
exulting  conclusion  was  necessary ;  for  on  this  subject,  to 
teach  us  would  not  have  been  enough  ;  it  was  necessary  that 
the  Holy  Spirit  should  loudly  thunder,  in  order  to  lay  pro- 
strate our  loftiness.  But  he  says  that  glorying  is  beyond  all 
doubt  excluded,  for  we  cannot  adduce  anything  of  our  own, 
which  is  worthy  of  being  approved  or  commended  by  God. 
If  the  material  of  glorj'ing  be  merit,  whether  you  name  that 
of  congruity  or  of  condignity,  by  which  man  would  conciliate 
God,  you  see  that  both  are  here  annihilated ;  for  he  treats 
not  of  the  lessening  or  the  modifying  of  merit,  but  Paul 
leaves  not  a  particle  behind.  Besides,  since  by  faith  glory- 
ing in  works  is  so  taken  away,  that  faith  cannot  be  truly 
preached,  without  wholly  depriving  man  of  all  praise  by 
ascribing  all  to  God's  mercy — it  follows,  that  we  are  assisted 
by  no  works  in  obtaining  righteousness. 

Oficorhs  ?  In  what  sense  does  the  Apostle  deny  here, 
that  our  merits  are  excluded  by  the  law,  since  he  has  before 
proved  that  we  are  condemned  by  the  law  ?  for  if  the  law 
delivers  us  over  to  death,  what  glorying  can  we  obtain  from 
it  ?  Does  it  not  on  the  contrary  deprive  us  of  all  glorying 
and  cover  us  with  shame  ?  He  then  indeed  showed,  that 
our  sin  is  laid  open  by  what  the  law  declares,  for  the  keep- 
ing of  it  is  what  we  have  all  neglected  :  but  he  means  here, 
that  were  righteousness  to  be  had  by  the  law  of  works,  our 

Stuai^t  makes  here  an  important  remark— that  if  the  death  of  Christ  be 
regarded  only  as  that  of  a  martyr  or  as  an  example  of  constancy,  how  then 
could  its  efficacy  be  referred  to  "  sins  that  are  past  ?"  In  no  other  way 
than  as  a  vicarious  death  could  it  possibly  have  any  effect  on  past  sins,  not 
punished  through  God's  forbearance. — Ed. 

^  Gloriatio — x.a.vxwis — glorying — boasting  or  rejoicing.  '•'  The  result  of 
the  gospel  plan  of  salvation  is  to  prevent  all  self-approbation,  self-gratula- 
tion  and  exaltation  on  the  part  of  the  sinner." — Hodge. 


148  COMMENTARIES  ON  THE  CHAP.  III.  28. 

glorying  would  not  be  excluded  ;  but  as  it  is  by  faith  alone, 
there  is  nothing  that  we  can  claim  for  ourselves ;  for  faith 
receives  all  from  God,  and  brings  nothing  except  an  humble 
confession  of  want. 

This  contrast  between  faith  and  works  ought  to  be  care- 
fully noticed :  works  are  here  mentioned  without  any  limi- 
tation, even  works  universally.  Then  he  neither  speaks  of 
ceremonies  only,  nor  sj)ecifically  of  any  external  work,  but 
includes  all  the  merits  of  works  which  can  possibly  be  im- 
agined. 

The  name  of  law  is  here,  with  no  strict  correctness,  given 
to  faith :  but  this  by  no  means  obscures  the  meaning  of  the 
Apostle  ;  for  what  he  understands  is,  that  when  we  come  to 
the  rule  of  faith,  the  whole  glorying  in  works  is  laid  pro- 
strate ;  as  though  he  said — "  The  righteousness  of  works  is 
indeed  commended  by  the  law,  but  that  of  faith  has  its 
own  law,  which  leaves  to  works,  whatever  they  may  be,  no 
righteousness."^ 

28.  We  then  conclude,  &c.  He  now  draws  the  main  propo- 
sition, as  one  that  is  incontrovertible,  and  adds  an  explana- 
tion. Justification  by  faith  is  indeed  made  very  clear,  while 
works  are  expressly  excluded.  Hence,  in  nothing  do  our 
adversaries  labour  more  in  the  present  day  than  in  attempts 
to  blend  faith  with  the  merits  of  works.  They  indeed  allow 
that  man  is  justified  by  faith  ;  but  not  by  faith  alone  ;  yea, 
they  place  the  efficac}^  of  justification  in  love,  though  in 
words  they  ascribe  it  to  faith.  But  Paul  affirms  in  this  pas- 
sage that  justification  is  so  gratuitous,  that  he  makes  it 
quite  evident,  that  it  can  by  no  means  be  associated  with 
the  merit  of  works.     Why  he  names  the  works  of  the  law,  I 

'  Grotius  explains  "  law"  here  by  "  vivendi  regula — rule  of  living ;" 
Beza,  by  "  doetrina — doctrine  or  teaching,"  according  to  the  import  of  the 
word  miD  in  Hebrew ;  and  Parens  takes  "  the  law  of  works,"  metonynii- 
cally,  for  M'orks  themselves,  and  "  the  law  of  faith,"  for  faith  itself;  and 
he  quotes  these  words  of  Theophi/lact,  "  The  Apostle  calls  faith  a  law, 
because  the  word,  law,  was  in  high  veneration  among  the  Jews."  He  uses 
the  terra,  law,  in  a  similar  manner  in  chap.  viii.  2,  "  The  law  of  the  spirit 
of  life,"  &c.  "  He  calls  here  the  gospel  '  the  law  of  faith,'  because  faith  is 
the  condition  of  the  gospel  covenant,  as  perfect  obedience  was  the  condition 
of  the  covenant  of  nature  and  of  that  of  Moses,  (conditio  foederis  naturalis 
et  foederis  Mos&ici.y '—Turrcttin. 


CHAP.  III.  29.  EPISTLE  TO  THE  ROMANS.  149 

liave  already  explained ;  and  I  have  also  j^rovcd  tliat  it  is 
quite  absurd  to  confine  tliem  to  ceremonies.  Frigid  also  is 
the  gloss,  that  works  are  to  be  taken  for  those  which  are 
outward,  and  done  without  the  Spirit  of  Christ.  On  the 
contrary,  the  word  laiu  that  is  added,  means  the  same  as 
though  he  called  them  meritorious  ;  for  what  is  referred  to 
is  the  reward  promised  in  the  law.^ 

"What  James  says,  that  man  is  not  justified  by  faith  alone, 
but  also  by  works,  does  not  at  all  militate  against  the  pre- 
ceding view.  The  reconciling  of  tlie  two  views  depends 
chiefly  on  the  drift  of  the  argument  pursued  by  James.  For 
the  question  with  him  is  not,  how  men  attain  righteousness 
before  God,  but  how  they  prove  to  others  that  they  are  jus- 
tified ;  for  his  object  was  to  confute  hypocrites,  who  vainly 
boasted  that  they  had  faith.  Gross  then  is  the  sophistry, 
not  to  admit  that  the  word,  to  justify,  is  taken  in  a  different 
sense  by  James,  from  that  in  which  it  is  used  by  Paul ;  for 
they  handle  different  subjects.  The  word,  faith,  is  also  no 
doubt  capable  of  various  meanings.  These  two  things  must 
be  taken  to  the  account,  before  a  correct  judgment  can  be 
formed  on  the  point.  We  may  learn  from  the  context,  that 
James  meant  no  more  than  that  man  is  not  made  or  proved 
to  be  just  by  a  feigned  or  dead  faith,  and  that  he  must  prove 
his  righteousness  by  his  works.  See  on  this  subject  my  In- 
stitutes. 

29. /s/ie  the  God  of  the  Jews  only?  29.  Num  ludseorum  Deus  tan- 
is  he  not  also  of  the  Gentiles?  Yes,  turn?  an  non  et  Gentium?  certe  et 
of  the  Gentiles  also:  Gentium. 

30.  Seeing  it  is  one  God-  which  shall  30.  Quandoquidem  unus  Deus,  qui 

justify  the  circumcision  by  faith,  and  justificabit  circumcisionem  ex  fide,  et 

uncircumcision  through  faith.  prseputium  per  fidem. 

29.  Is  he  the  God  of  the  Jews  only  ?  The  second  proposi- 
tion is,  that  this  righteousness  belongs  no  more  to  the  Jews 
than  to  the  Gentiles :  and  it  was  a  great  matter  that  this 

^  The  phrase,  x'^S's  t^yav  v'ofiov,  may  be  rendered,  "  without  the  works  of 
law,"  that  is,  either  natural  or  revealed ;  for  Gentiles  as  "well  as  Jews  are 
here  contemplated. — Ed. 

-  eJ";  0  ^io; — nims  Deus.  Elf  here  means  the  same,  see  1  Cor.  iii.  8 ;  or 
if  it  be  rendered  one,  it  refers  to  God  as  being  one  in  his  purpose,  and  as  to 
the  way  of  salvation.     See  Zech.  xiv.  9. — Ed. 


150  COMMENTARIES  ON  THE  CHAP.  III.  30. 

point  should  be  urged,  in  order  that  a  free  passage  might 
be  made  for  the  kingdom  of  Christ  through  the  whole  world. 
He  does  not  then  ask  simply  or  expressly,  whether  God  was 
the  Creator  of  the  Gentiles,  which  was  admitted  without  any 
disj)ute ;  but  whether  he  designed  to  manifest  himself  as  a 
Saviour  also  to  them.  As  he  had  put  all  mankind  on  a 
level,  and  brought  them  to  the  same  condition,  if  there  be 
any  difference  between  them,  it  is  from  God,  not  from  them- 
selves, who  have  all  things  alike :  but  if  it  be  true  that  God 
designs  to  make  all  the  nations  of  the  earth  partakers  of  his 
mercy,  then  salvation,  and  righteousness,  which  is  necessary 
for  salvation,  must  be  extended  to  all.  Hence  under  the 
name,  God,  is  conveyed  an  intimation  of  a  mutual  relation- 
ship, which  is  often  mentioned  in  Scripture, — "  I  shall  be  to 
you  a  God,  and  you  shall  be  to  me  a  people."  (Jer.  xxx.  22.) 
For  the  circumstance,  that  God,  for  a  time,  chose  for  him- 
self a  peculiar  peoj^le,  did  not  make  void  the  origin  of  man- 
kind, who  were  all  formed  after  the  image  of  God,  and  were 
to  be  brought  up  in  the  world  in  the  hope  of  a  blessed  eter- 
nity. 

SO.  ^Yho  shall  justify^  &c.  In  saying  that  some  are  justi- 
fied by  faith,  and  some  through  faith,  he  seems  to  have  in- 
dulged himself  in  varying  his  language,  while  he  expresses 
the  same  thing,  and  for  this  end, — that  he  might,  by  the 
way,  touch  on^the  folly  of  the  Jcavs,  who  imagined  a  diifer- 
ence  between  themselves  and  the  Gentiles,  though  on  the 
subject  of  justification  there  was  no  difi'erence  whatever ; 
for  since  men  became  partakers  of  this  grace  by  faith  only, 
and  since  faith  in  all  is  the  same,  it  is  absurd  to  make  a  dis- 
tinction in  what  is  so  much  alike.  I  am  hence  led  to  think 
that  there  is  something  ironical  in  the  words,  as  though  he 
said, — "  If  any  wishes  to  have  a  difierence  made  between  the 
Gentile  and  tlie  Jew,  let  him  take  this, — that  the  one  ob- 
tains righteousness  hy  faith,  and  the  other  through  faith." 
But  it  may  be,  that  some  will  j>refer  this  distinction, — that 

1  The  future  is  used  for  the  present — "who  justifies,"  after  the  manner 
of  the  Hebrew  language,  though  some  consider  that  the  day  of  judgment  is 
referred  to ;  but  he  seems  to  speak  of  a  present  act,  or  as  Grotius  says,  of 
a  continued  act,  which  the  Hebrews  expressed  by  the  future  tense. — IJd. 


CHAP.  III.  31.  EPISTLE  TO  THE  ROMANS.  151 

the  Jews  were  justified  by  faith,  because  they  were  born  the 
heirs  of  grace,  as  the  right  of  adoption  was  transmitted  to 
them  from  the  Fathers, — and  that  the  Gentiles  were  justi- 
fied through  faith,  because  the  covenant  to  them  was  adven- 
titious. 

31.  Do  we  then  make  void  the  law  31.  Legem  igitur  irritam  fadmus 
tlirough  faith  ?  God  forbid :  yea,  we  per  fidem  ?  Ne  ita  sit :  sed  Legem 
establish  the  law.  stabilimus. 

81.  Do  tve  then  make,  &c.  Wlien  the  Law  is  opposed  to 
faith,  the  flesh  immediately  suspects  that  there  is  some  con- 
trariety, as  though  the  one  were  adverse  to  .the  other  :  and 
this  false  notion  prevails,  especially  among  those  who  are 
imbued  with  wrong  ideas  as  to  the  law,  and  leaving  the 
promises,  seek  nothing  else  through  it  but  the  righteousness 
of  works.  And  on  this  account,  not  only  Paul,  but  our 
Lord  himself,  was  evil  sj)oken  of  by  the  Jews,  as  though  in 
all  his  preaching  he  aimed  at  the  abrogation  of  the  law. 
Hence  it  was  that  he  made  this  protest, — "  I  came  not  to 
undo,  but  to  fulfil  the  law.''     (Matt.  v.  1 7.) 

And  this  suspicion  regards  the  moral  as  well  as  the  cere- 
monial law ;  for  as  the  gospel  has  put  an  end  to  the  Mosaic 
ceremonies,  it  is  supposed  to  have  a  tendency  to  destroy  the 
whole  dispensation  of  Moses.  And  further,  as  it  sweeps 
away  all  the  righteousness  of  works,  it  is  believed  to  be  op- 
j)osed  to  all  those  testimonies  of  the  law,  by  which  the  Lord 
has  declared,  that  he  has  thereby  prescribed  the  way  of 
righteousness  and  salvation.  I  therefore  take  this  defence 
of  Paul,  not  only  as  to  ceremonies,  nor  as  to  the  command- 
ments which  are  called  moral,  but  with  regard  to  the  wdiole 
law  universally.^ 

1  The  law  here,  no  doubt  means,  the  law  of  which  mention  is  made  in  the 
preceding  verses — the  law  by  the  works  of  which  we  cannot  be  justified — 
the  law  that  is  in  this  respect  opposed  to  faith.  To  refer  us  for  its  mean- 
ing to  verses  20  and  21,  as  is  done  by  Stuart,  "is  wholly  imwarrantable," 
and  to  say  that  it  means  the  Old  Testament ;  for  this  is  to  separate  it  from 
its  immediate  connection  without  any  satisfactory  reason.  Besides,  such 
an  interpretation  obliterates  an  important  doctrine,  that  faith  does  not 
render  void,  or  nullify  the  authority,  the  use  and  sanctions  of  the  moral 
law,  but  on  the  contrary,  sustains  and  confirms  them.  Though  it  does 
what  the  law  does  not,  and  cannot  do,  inasmuch  as  it  saves  the  sinner  whom 


152  COMMENTARIES  ON  THE  CHAP.  III.  31. 

For  the  moral  law  is  in  reality  coniirmed  and  established 
through  faith  in  Christ,  inasmuch  as  it  was  given  for  this 
end — to  lead  man  to  Christ  by  showing  him  his  iniquity ; 
and  without  this  it  cannot  be  fulfilled,  and  in  vain  will  it 
require  what  ought  to  be  done ;  nor  can  it  do  anything  but 
irritate  lust  more  and  more,  and  thus  finally  increase  man's 
condemnation  ;  but  where  there  is  a  coming  to  Christ,  there 
is  first  found  in  him  the  jjerfect  righteousness  of  the  law, 
which  becomes  ours  by  imputation,  and  then  there  is  sanc- 
tification,  by  which  our  hearts  are  prej)ared  to  keei?  the  law; 
it  is  indeed  imperfectly  done,  but  there  is  an  aiming  at  the 
work.  Similar  is  the  case  with  ceremonies,  which  indeed 
cease  and  vanish  away  when  Christ  comes,  but  they  are  in 
reality  confirmed  by  him  ;  for  when  they  are  viewed  in  them- 
selves they  are  vain  and  shadowy  images,  and  then  only  do 
they  attain  anything  real  and  solid,  when  their  end  is  re- 
garded. In  this  then  consists  their  chief  confirmation,  when 
they  have  obtained  their  accomplishment  in  Christ.  Let  us 
then  also  bear  in  mind,  so  to  dispense  the  gospel  that  by  our 
mode  of  teaching  the  law  may  be  confirmed  ;  but  let  it  be 
sustained  by  no  other  strength  than  that  of  faith  in  Christ. 

CHAPTER  IV. 

1.  What  shall  we  then  say  that  1.  Quid  ergo  dicemus,  invenisse 
Abraham,  oiir  father  as  pertaining  Abraham  patrem  nostrum  secundum 
to  the  flesh,  hath  found  ?  carnem  ? 

2.  For  if  Abraham  were  justified  2.  Si  enim  Abraham  ex  operibus 
by  works,  he  hath  ivhereof  to  glory,  justificatus  est,  habet  quo  glorietur, 
but  not  before  God.  sed  non  apud  Deum. 

3.  For  what  saith  the  scripture  ?  3.  Quid  enim  Scriptura  dicit  ? 
Abraham  believed  God,  and  it  was  Credidit  Abraham  Deo,  et  imputa- 
counted  unto  him  for  righteousness. i  turn  est  illi  in  justitiam. 

the  law  condemns ;  it  yet  effects  this  without  relaxing  or  dishonouring  the 
law,  but  in  a  way  that  renders  it,  if  possible,  more  binding,  and  more 
honourable,  and  more  illustrious.  It  only  renders  the  passage  more  intri- 
cate to  include  the  ceremonial  law,  (for  that  has  more  of  faith  than  of  law 
in  it,)  to  which  no  reference  is  made  in  the  context :  but  there  seems  to  be 
no  objection  to  include  the  law  of  conscience,  as  well  as  the  written  law; 
for  faith  confirms  both,  and  the  word  "  law,"  is  here  without  the  article, 
though  this  indeed  of  itself  is  not  decisive.  The  moral  law,  then,  as  well 
as  the  law  of  conscience,  is  what  is  here  intended  :  for  the  authority  of  both 
is  confirmed  and  strengthened  by  faith. — Ed. 

*  This  chapter,  as  Turrettin  observes,  divides  itself  into  three  parts. 


CHAP.  IV.  1.  EPISTLE  TO  THE  ROMANS.  153 

1.  What  then,  ka.  This  is  a  confirmation  by  example; 
and  it  is  a  very  strong  one,  since  all  things  are  alike  with 
regard  to  the  subject  and  the  person  ;  for  he  was  the  father 
of  the  faithful,  to  whom  wc  ought  all  to  be  conformed  ;  and 
there  is  also  but  one  way  and  not  many  ways  by  which 
righteousness  may  be  obtained  by  all.  In  many  other  things 
one  example  would  not  be  sufficient  to  make  a  common  rule  ; 
but  as  in  the  person  of  Abraham  there  was  exhibited  a 
mirror  and  pattern  of  righteousness,  which  belongs  in  com- 
mon to  the  whole  Church,  rightly  does  Paul  apply  what  has 
been  written  of  him  alone  to  the  whole  body  of  the  Church, 
and  at  the  same  time  he  gives  a  check  to  the  Jews,  who  had 
nothing  more  plausible  to  glory  in  than  that  they  were  the 
children  of  Abraham  ;  and  they  could  not  have  dared  to 
claim  to  themselves  more  holiness  than  what  they  ascribed 
to  the  holy  patriarch.  Since  it  is  then  evident  that  he  was 
justified  freely,  his  posterity,  who  claimed  a  righteousness  of 
their  own  by  the  law,  ought  to  have  been  made  silent  even 
through  shame. 

According  to  the  flesh,  &c.  Between  this  clause  and  the 
word  father  there  is  put  in  Paul's  text  the  verb  evprjKevai, 
in  this  order — "  What  shall  we  say  that  Abraham  our  father 
has  found  according  to  the  flesh  V  On  this  account,  some 
interpreters  think  that  the  question  is' — "  What  has  Abraham 
obtained  according  to  the  flesh  ?"  If  this  exposition  be  aj)- 
proved,  the  words  according  to  the  flesh  mean  naturally  or 
from  himself  It  is,  however,  probable  that  they  are  to  be 
connected  with  the  word  father}  Besides,  as  w^e  are  wont 
to  be  more  touched  by  domestic  examples,  the  dignity  of 
their  race,  in  which  the  Jews  took  too  much  pride,  is  here 

The  iirst  from  1  to  12  inclusive;  the  second  from  13  to  17  inclusive,  in 
which  it  is  pi-oved  that  the  promises  made  to  Abraham  did  not  depend  on 
the  law  ;  and  the  tli'ird  from  18  to  the  end,  in  which  the  faith  of  Abraham 
is  commended,  and  the  Christian  faith  briefly  referred  to. 

But  Parens  makes  a  different  division  :  1,  Four  proofs  of  justification 
by  faith,  from  1  to  16  ;  2,  The  dispensation  of  Abraham,  from  17  to  22 ; 
3,  The  application  of  the  subject,  from  23  to  25. — Ed. 

1  So  did  all  the  fathers  according  to  Parens,  and  so  does  the  Vulgate. 
But  later  commentators  have  taken  the  words  as  they  stand,  and  Avith  good 
reason,  for  otherwise  the  correspondence  between  this  and  the  following 
verse  would  not  be  apparent.     Beza,  Hammond,  and  Mackniyht  take  the 


154  COMMENTARIES  ON  THE  CHAP.  IV.  2. 

again  expressly  mentioned.  But  some  regard  this  as  spoken 
in  contempt,  as  tliey  are  elsewhere  called  the  carnal  children 
of  Abraham,  being  not  so  spiritually  or  in  a  legitimate  sense. 
But  I  think  that  it  was  expressed  as  a  thing  peculiar  to  the 
Jews ;  for  it  was  a  greater  honour  to  be  the  children  of 
Abraham  by  nature  and  descent,  than  by  mere  adoption, 
provided  there  was  also  faith.  He  then  concedes  to  the  Jews 
a  closer  bond  of  union,  but  only  for  this  end — that  he  might 
more  deeply  impress  them  that  they  ought  not  to  depart 
from  the  example  of  their  father. 

2.  For  if  Abraham,  &c.  This  is  an  incomplete  argument,^ 
which  may  be  made  in  this  form — "  If  Abraham  was  justified 
by  works,  he  might  justly  glory :  but  he  had  nothing  for 
which  he  could  glory  before  God  ;  then  he  was  not  justified 
by  works."  Thus  the  clause  hut  not  before  God,  is  the  minor 
proposition  ;  and  to  this  must  be  added  the  conclusion  which 
I  have  stated,  though  it  is  not  expressed  by  Paul.  He  calls 
that  glorying  when  we  pretend  to  have  anything  of  our  own 
to  which  a  reward  is  supposed  to  be  due  at  God's  tribunal. 

words  in  tlieir  proper  order ;  and  this  is  ■what  is  done  by  the  S}Tiac  and 
Arabic  versions. 

Kara  ffa^Kct  is  rendered  by  Grotius  and  Macknight,  "  by  (per)  the  flesh." 
Some  understand  by  the  word  "  flesh,"  circumcision,  as  Vatahlus ;  others, 
natural  powers,  as  Grotius,  But  Be::a  and  Hammond  think  that  it  is  the 
same  as  what  is  meant  "by  works"  in  the  next  verse;  and  "flesh"  evi- 
dently has  this  meaning :  it  signifies  often  the  performance  of  what  the 
law  requires,  the  observance  not  only  of  ceremonial  but  also  of  moral  duties. 
See  Gal.  iii.  3  ;  vi.  12  ;  and  especially  Phil.  iii.  3,  4  ;  where  Paul  gives  up 
"  all  confidence  in  theses/;,"  and  enumerates,  among  other  things,  his  strict 
conformity  to  the  law.- — Ed. 

1  Epicheirema ;  in  Greek  l-rix^'^i/^a,  an  attempted  but  an  imfinished 
process  of  reasoning.  It  is  not  necessary  to  introduce  this  sort  of  syllogism, 
it  being  not  the  character  of  Scripture  nor  of  any  other  writing  to  discuss 
matters  in  this  form. 

The  word  for  "  glorying  "  here,  xa-jxri/^it,  is  different  from  that  in  ch. 
iii.  27,  icauxyii!''s,  and  means  reason,  gi-ound,  or  cause  for  glorying,  and  is 
rendered  by  Grotius  "  unde  laudem  speret  — whereby  he  may  hope  for 
praise ;"  and  by  Beza  and  Piscator  "  unde  glorietur — whereby  he  may 
glory."  To  complete  the  folloAving  clause,  most  repeat  the  words  ix^' 
xavxnH-"' — "  But  he  has  no  ground  for  glorying  before  God."  Vatablus 
gives  another  meaning,  "  But  not  with  regard  to  God,"  that  is,  with  regard 
to  what  he  has  said  in  his  word ;  and  this  view  is  confirmed  by  what  im- 
mediately follows,  "  For  what  saith  the  Scripture  ?  "  In  this  case  there  is 
nothing  understood.  That  -r^o?  ^=ov  is  used  in  a  similar  manner,  is  evident 
from  other  passages  :  ra,  tt^o?  ^jov — "things  which  pertain  to  God,"  i.e.,  to 
God's  work  or  service.     See  Heb.  ii.  17  ;  v.  1. — Ed. 


CHAP.  IV.  8.  EPISTLE  TO  THE  ROMANS.  155 

Since  he  takes  tins  away  from  ALraham,  who  of  us  can  claim 
for  himself  the  least  particle  of  merit  ? 

3.  For  what  saith  the  Scripture  ?  This  is  a  proof  of  the  mi- 
nor proposition,  or  of  what  he  assumed,  when  he  denied  that 
Abraham  had  any  ground  for  gloiying :  for  if  Abraham  was 
justified,  because  he  embraced,  by  faith,  the  bountiful  mercy 
of  God,  it  follows,  that  he  had  nothing  to  glory  in ;  for  he 
brought  nothing  of  his  own,  except  a  confession  of  his  misery, 
which  is  a  solicitation  for  mercy.  He,  indeed,  takes  it  as 
granted,  that  the  righteousness  of  faith  is  the  refuge,  and, 
as  it  were,  the  asylum  of  the  sinner,  who  is  destitute  of 
works.  For  if  there  be  any  righteousness  by  the  law  or  by 
works,  it  must  be  in  men  themselves ;  but  by  faith  they  derive 
from  another  what  is  wanting  in  themselves  ;  and  hence  the 
righteousness  of  faith  is  rightly  called  imputative. 

The  passage,  which  is  quoted,  is  taken  from  Gen.  xv.  6  ; 
in  which  the  word  believe  is  not  to  be  confined  to  any  par- 
ticular expression,  but  it  refers  to  the  whole  covenant  of  sal- 
vation, and  the  grace  of  adoption,  which  Abraham  appre- 
hended by  faith.  There  is,  indeed,  mentioned  there  the 
promise  of  a  future  seed  ;  but  it  was  grounded  on  gratuitous 
adoption  •}  and  it  ought  to  be  observed,  that  salvation  with- 
out the  grace  of  God  is  not  promised,  nor  God's  grace  with- 
out salvation  ;  and  again,  that  we  are  not  called  to  the  grace 
of  God  nor  to  the  hope  of  salvation,  without  having  right- 
eousness offered  to  us. 

Taking  this  view,  we  cannot  but  see  that  those  understand 
not  the  principles  of  theology,  who  think  that  this  testi- 
mony recorded  by  Moses,  is  drawn  aside  from  its  obvious 
meaning  by  Paul :  for  as  there  is  a  particular  promise  there 
stated,  they  understand  that  he  acted  rightly  and  faithfully 
in  believing  it,  and  was  so  far  approved  by  God.  But  they 
are  in  this  mistaken  ;  first,  because  they  have  not  considered 
that  believing  extends  to  the  whole  context,  and  ought  not 

'  The  adoption  is  evidently  included  in  the  words,  fonnd  in  the  first  verse 
of  this  chapter,  "  I  am  thy  shield  and  thy  exceeding  great  reward."  What 
follows  is  connected  with  this,  and  the  promise  of  a  numerous  seed  arose 
from  what  Abraham  said  respecting  an  heir.  His  helievwg  them  had  an 
especial  regard  to  the  first  promise,  as  the  second,  respecting  his  "  seed," 
was  only,  as  it  were,  an  enlargement  of  the  first,  or  an  addition  to  it. — Ed. 


156  COMMENTARIES  ON  THE  CHAP.  IV.  3. 

to  be  confined  to  one  clause.  But  the  principal  mistake  is, 
tliat  tliey  begin  not  with  the  testimony  of  Grod's  favour. 
But  God  gave  this,  to  make  Abraham  more  assured  of  his 
adoption  and  paternal  favour ;  and  included  in  this  was 
eternal  salvation  by  Christ.  Hence  Abraham,  by  believing, 
embraced  nothing  but  the  favour  offered  to  him,  being  per- 
suaded that  it  would  not  be  void.  Since  this  was  imputed 
to  him  for  righteousness,  it  follows,  that  he  was  not  other- 
wise just,  than  as  one  trusting  in  God's  goodness,  and  ven- 
turing to  hope  for  all  things  from  him.  Moses  does  not,  in- 
deed, tell  us  what  men  thought  of  him,  but  how  he  was  ac- 
counted before  the  tribunal  of  God.  Abraham  then  laid  hold 
on  the  benignity  of  God  offered  to  him  in  the  promise, 
through  which  he  understood  that  righteousness  was  commu- 
nicated to  him.  It  is  necessary,  in  order  to  form  an  opinion 
of  righteousness,  to  understand  this  relation  between  the 
promise  and  faith  ;  for  there  is  in  this  respect  the  same  con- 
nection between  God  and  us,  as  there  is,  according  to  the 
lawyers,  between  the  giver  and  the  person  to  whom  any  thing- 
is  given,  {datorem  et  donatarium — the  donor  and  the  donee:) 
for  we  can  no  otherwise  attain  righteousness,  than  as  it  is 
brought  to  us,  as  it  were,  by  the  promise  of  the  gospel ;  and 
we  realize  its  possession  by  faith.^ 

How  to  reconcile  what  James  says,  which  seems  some- 

^  The  foregoing  observations  contain  a  hicid  and  a  satisfactory  view  of 
the  character  of  Abraham's  faith,  perfectly  consistent  with  what  is  said  of 
it  by  Paul  in  this  chapter,  and  in  the  epistle  to  the  Galatians.  Some  think 
that  the  principle  of  faith  was  the  only  thing  Avhich  the  Apostle  had  in 
view  in  referring  to  Abraham's  faith,  and  that  he  had  no  special  regard  to 
the  object  of  justifying  faith,  that  is,  Christ.  But  that  Christ  was,  in  a 
measure,  revealed  to  him,  is  evident  from  the  accomit  given  in  Genesis, 
and  from  what  Christ  himself  has  said, — that  Abraham  saw  his  day  and 
rejoiced,  John  \\\\.  5Q.  At  the  same  time  it  Avas  the  promise  of  gratuitous 
mercy,  as  Calvin  intimates,  that  formed  the  most  distinctive  object  of 
Abraham's  faith,  the  promise  of  a  free  acceptance,  without  any  regard  to 
works.  There  are  two  things  which  the  Apostle  clearly  intended  to  show, 
— that  imputation  of  righteousness  is  an  act  of  gratuitous  favour, — and 
that  it  is  alone  by  faith. 

There  is  some  difi'erence  in  the  wording,  though  not  in  the  meaning,  of 
the  sentence  from  Gen.  xv.  6.  Paul  gives  it  literally  according  to  the 
Septuagint.  The  word  "  Abraham,"  is  put  in  ;  instead  of  "  Jehovah,"  it 
is  "  God  ;"  the  verb  "  count,"  is  made  passive,  and  a  preposition  is  placed 
before  "  righteousness."  The  Hebrew  is  this, — "  And  he  believed  on  Je- 
hovah, and  he  counted  it  to  him  righteousness."     The  "  it,"  no  doubt,  refers 


CHAP.  IV.  4.  EPISTLE  TO  THE  ROMANS.  157 

what  contrary  to  tliis  view,  I  have  ah-cady  explained,  and 
intend  to  explain  more  fully,  when  I  come,  if  the  Lord  will 
permit,  to  expound  that  Epistle. 

Only  let  us  remember  this, — that  those  to  whom  right- 
eousness is  imputed,  are  justified ;  since  these  two  things 
are  mentioned  by  Paul  as  being  the  same.  We  hence  con- 
clude, that  the  question  is  not,  what  men  are  in  themselves, 
but  how  God  regards  them  ?  not  that  purity  of  conscience 
and  integrity  of  life  are  to  be  separated  from  the  gratuitous 
favour  of  God  ;  but  that  when  the  reason  is  asked,  why  God 
loves  us  and  owns  us  as  just,  it  is  necessary  that  Christ 
should  come  forth  as  one  who  clothes  us  with  his  own  right- 
eousness. 

4.  Now  to  him  that  worketh  is  4.  Ei  qiiidem  qiii  operatur  merces 
the  reward  not  reclvoned  of  grace,  non  miputatur  secundum  gratiam, 
but  of  debt.  sed  secimdum  debitum  : 

5.  But  to  him  that  worketh  not,  5.  Ei  vero  qui  non  operatur,  credit 
but  beheveth  on  him  that  justifieth  autem  in  eum  qui  justificat  impium, 
the  ungodly,  his  faith  is  counted  for  imputatur  fides  sua  in  justitiam. 
righteousness. 

4.  To  him  indeed  who  works,  &c.  It  is  not  he,  whom  he 
calls  a  worker,  who  is  given  to  good  works,  to  which  all  the 
children  of  God  ought  to  attend,  but  the  person  who  seeks 
to  merit  something  by  his  works  :  and  in  a  similar  way  he 
calls  him  no  worker  who  depends  not  on  the  merit  of  what 
he  does.  He  would  not,  indeed,  have  the  faithful  to  be  idle ; 
but  he  only  forbids  them  to  be  mercenaries,  so  as  to  demand 
any  thing  from  God,  as  though  it  were  justly  their  due. 

to  what  is  inchided  in  the  word  "  believed."     So  Paul  explains  it  in  ver.  9, 
where  he  expressly  puts  down  cTiVr;,-,  faith. 

It  has  been  said  that  this  faith  of  Abraham  was  not  faith  in  Christ,  ac- 
cording to  what  the  context  shows  in  Genesis.  And  it  was  not  so  specifi- 
cally :  nor  does  Paid  represent  it  as  such ;  for  this  was  not  his  object. 
He  states  it  throughout  as  faith  in  God ;  it  was  believing  the  testimony  of 
God  ;  but  that  testimony  embraced  a  promise  respecting  Christ ;  so  that 
it  included  the  Savioiu:  within  its  compass.  We  must  remember  that 
Paul's  object  is  to  estabhsh  this  truth, — that  righteousness  is  attained  by 
faith  and  not  by  works ;  and  that  for  this  end  he  adduces  the  examples 
both  of  Abraham  and  David.  It  was  not  his  design  to  point  out  specifi- 
cally the  object  of  justifying  faith.  We  must  keep  this  in  view,  in  order  to 
imderstand  the  reasoning  of  the  Apostle  in  this  chapter :  it  is  the  power 
and  erticacy  of  faith,  in  opposition  to  all  works,  that  he  particularly  dwells 
upon;  and  the  gracious  promise  of  God  was  its  object. — Ed. 


158  COMMENTARIES  ON  THE  CHAP.  IV.  5. 

We  have  before  reminded  you,  tliat  the  question  is  not 
here  how  we  are  to  regulate  our  life,  but  how  we  are  to  be 
saved  :  and  he  arg-ues  from  what  is  contrary, — that  God  con- 
fers not  righteousness  on  us  because  it  is  due,  but  bestows  it 
as  a  gift.  And  indeed  I  agree  with  Bucer,  who  proves  that 
the  argument  is  not  made  to  depend  on  one  expression,  but 
on  the  whole  passage,  and  formed  in  this  manner,  "  If  one 
merits  any  thing  by  his  work,  what  is  merited  is  not  freely 
imputed  to  him,  but  rendered  to  him  as  his  due.  Faith  is 
counted  for  righteousness,  not  that  it  procures  any  merit  for 
us,  but  because  it  lays  hold  on  the  goodness  of  God  :  hence 
righteousness  is  not  due  to  us,  but  freely  bestowed."  For  as 
Christ  of  his  own  good-will  justifies  us  through  faith,  Paul 
always  regards  this  as  an  evidence  of  our  emptiness  ;  for  what 
do  we  believe,  except  that  Christ  is  an  expiation  to  recon- 
cile us  to  God  ?  The  same  truth  is  found  in  other  words  in 
Gal.  iii.  11,  Avhere  it  is  said,  "That  no  man  is  justified  by 
the  law,  it  is  evident,  for  the  just  shall  by  faith  live  :  but  the 
law  is  not  by  faith  ;  but  he  who  doeth  these  things  shall  live 
in  them."  Inasmuch,  then,  as  the  law  promises  reward  to 
works,  he  hence  concludes,  that  the  righteousness  of  faith, 
which  is  free,  accords  not  with  that  which  is  operative  :  this 
could  not  be  were  faith  to  justify  by  means  of  works. — We 
ought  carefully  to  observe  these  comparisons,  by  which  every 
merit  is  entirely  done  away. 

5.  But  believes  on  him,  &c.  This  is  a  very  important  sen- 
tence, in  which  he  expresses  the  substance  and  nature  both 
of  faith  and  of  righteousness.  He  indeed  clearly  shews  that 
faith  brings  us  righteousness,  not  because  it  is  a  meritorious 
act,  but  because  it  obtains  for  us  the  favour  of  God.^  Nor 
does  he  declare  only  that  God  is  the  giver  of  righteousness, 

^  Some  have  stumbled  at  this  sentence, — "  his  faith  is  coimted  for  right- 
eousness," and  have  misapplied  it,  as  though  faith  were  in  itself  the  cause 
of  righteousness,  and  hence  a  meritorious  act,  and  not  the  way  and  means 
of  attaining  righteousness.  Condensed  sentences  will  not  submit  to  the 
rules  of  logic,  but  must  be  interpreted  according  to  the  context  and  ex- 
planations elsewhere  found.  "  His  faith  "  means,  no  doubt,  his  faith  in 
the  Promise,  or  in  God  who  promises,  or  in  him  who,  as  is  said  in  this 
verse,  "justifies  the  ungodly :"  hence  what  is  believed,  or  the  object  of 
faith,  is  what  is  counted  for  righteousness.  This  accords  with  the  decla- 
rations,— that  "  man  is  justiiied  by  faith,"  ch.  iii.  28, — and  that  "  the 


CHAP.  IV.  6.  EPISTLE  TO  THE  ROMANS.  159 

but  lie  also  arraigns  us  of  unrighteousness,  in  order  that  the 
bounty  of  God  may  come  to  aid  our  necessity :  in  short,  no 
one  will  seek  the  righteousness  of  faith  except  he  who  feels 
that  he  is  ungodly ;  for  this  sentence  is  to  be  applied  to 
what  is  said  in  this  passage, — that  faith  adorns  us  with  the 
righteousness  of  another,  which  it  seeks  as  a  gift  from  God. 
And  here  again,  God  is  said  to  justify  us  when  he  freely  for- 
gives sinners,  and  favours  those,  with  whom  he  might  justly 
be  angry,  with  his  love,  that  is,  when  his  mercy  obliterates 
our  unrighteousness. 

G.  Even  as  David  also  describetli  6.   Quemadmodum   etiam  David 

tlie  blessedness   of  the   man,  unto  finit  beatudinem  hominis,  cui  Deus 

■whom  God  imputeth  righteousness  imputat  justitiam  absque  operibus, 
without  works, 

7.  >S'a_(/ni(/,  Blessed  are  they  whose  7.  Beati  quorum  remissse  sunt 
iniquities  are  forgiven,  and  whose  iniquitates,  et  quorum  tecta  srnit 
sins  are  covered.  peccata : 

8.  Blessed /s  the  man  to  whom  the  8.  Beatus  vir,  ciu  non  iniputavit 
Lord  will  not  impute  sin.  Dominus  peccatum. 

6.  As  David  also  defines,  &c.  We  hence  see  the  sheer 
sophistry  of  those  who  limit  the  works  of  the  law  to  cere- 
monies ;  for  he  now  simply  calls  those  works,  without  any- 
thing added,  which  he  had  before  called  the  works  of  the 
law.  Since  no  one  can  deny  that  a  simple  and  unrestricted 
mode  of  speaking,  such  as  we  find  here,  ought  to  be  under- 
stood of  every  work  without  any  difference,  the  same  view 
must  be  held  throughout  the  whole  argument.  There  is 
indeed  nothing  less  reasonable  than  to  remove  from  cere- 
monies only  the  power  of  justifying,  since  Paul  excludes  all 
works  indefinitely.  To  the  same  purpose  is  the  negative 
clause, — that  God  justifies  men  by  not  imputing  sin  :  and 
by  these  words  we  are  taught  that  righteousness,  according 

righteousness  of  God"  is  "by  faith,"  ch.  iii.  22.  If  by  faith,  then  faith 
itself  is  not  that  righteousness. 

"  Beware,"  says  Chalmers,  '•  of  having  any  such  view  of  faith  as  will  lead 
you  to  annex  to  it  the  kind  of  merit,  or  of  claim,  or  of  glorying  under  the 
gospel,  which  are  annexed  to  works  under  the  law.  This,  in  fact,  were 
just  animating  with  a  legal  spirit  the  whole  phraseology  and  doctrine  of 
the  gospel.  It  is  God  who  justifies.  He  drew  up  the  title-deed,  and  he 
bestowed  the  title-deed.  It  is  ours  simply  to  lay  hold  of  it... Any  other 
view  of  faith  than  that  which  excludes  boasting  must  be  altogether  im- 
scriptural." — Ed. 


160  COMMENTARIES  ON  THE  CHAP.  IV.  6. 

to  Paul,  is  nothing  else  than  the  remission  of  sins  ;  and  fur- 
ther, that  this  remission  is  gratuitous,  because  it  is  imputed 
without  works,  which  the  very  name  of  remission  indicates ; 
for  the  creditor  who  is  paid  does  not  remit,  but  he  who  spon- 
taneously cancels  the  debt  through  mere  kindness.  AAvay, 
then,  with  those  who  teach  us  to  redeem  pardon  for  our  sins 
by  satisfactions  ;  for  Paul  borrows  an  argument  from  this 
pardon  to  prove  the  gratuitous  gift  of  righteousness.^  How 
then  is  it  possible  for  them  to  agree  with  Paul  ?  They  say, 
"  We  must  satisfy  by  works  the  justice  of  God,  that  we  may 
obtain  the  pardon  of  our  sins  :"  but  he,  on  the  contrary, 
reasons  thus, — "  The  righteousness  of  faith  is  gratuitous,  and 
without  works,  because  it  depends  on  the  remission  of  sins." 
Vicious,  no  doubt,  would  be  this  reasoning,  if  any  works 
interposed  in  the  remission  of  sins. 

Dissipated  also,  in  like  manner,  by  the  words  of  the  Pro- 
phet, are  the  puerile  fancies  of  the  schoolmen  resjiecting  half 
remission.  Their  childish  fiction  is, — that  though  the  fault 
is  remitted,  the  punishment  is  still  retained  by  God.  But 
the  Prophet  not  only  declares  that  our  sins  are  covered, 
that  is,  removed  from  the  presence  of  God  ;  but  also  adds, 
that  they  are  not  imputed.  How  can  it  be  consistent,  that 
God  should  punish  those  sins  which  he  does  not  imj)ute  ? 
Safe  then  does  this  most  glorious  declaration  remain  to  us — 
"  That  he  is  justified  by  faith,  who  is  cleared  before  God  by 
a  gratuitous  remission  of  his  sins."  We  may  also  hence 
learn,  the  unceasing  perpetuity  of  gratuitous  righteousness 


^  Speaking  of  this  righteousness,  Parens  says,  "  It  is  not  ours,  otherwise 
God  would  not  gratuitously  impute  it,  but  bestow  it  as  a  matter  of  right ; 
nor  is  it  a  habit  or  quality,  for  it  is  without  w^orks,  and  imputed  to  the 
ungodly,  who  have  habitually  nothing  but  iniquities ;  but  it  is  a  gratuitous 
remission,  a  covering,  a  non-imputation  of  sins." 

It  is  a  striking  proof  of  what  the  Apostle  had  in  view  here,  that  he  stops 
short  and  does  not  quote  the  whole  verse  from  Ps.  xxxii.  2.  He  leaves 
out,  "  and  in  whose  spirit  there  is  no  guile :"  and  why  ?  Evidently  because 
his  subject  is  justification,  and  not  sanctification.  He  has  thus  most  clearly 
marked  the  difl'erence  between  the  two. 

Sins  may  be  said  to  be  "  forgiven  "  or  remitted,  because  they  are  debts, 
and  "  covered,"  because  they  are  filthy  and  abominable  in  the  sight  of 
God :  and  they  are  said  to  be  "  not  imputed,"  oi-  not  put  to  one's  account, 
in  order  to  convey  an  assurance,  that  they  are  wholly  removed,  and  shall  be 
no  more  remembered. — Ed. 


CHAP.  IV.  8.  EPISTLE  TO  THE  ROMANS.  IGl 

through  life :  for  when  David,  being  wearied  with  tlie  con- 
tinual anguish  of  his  own  conscience,  gave  utterance  to  this 
declaration,  he  no  doubt  spoke  according  to  his  own  experi- 
ence ;  and  he  had  now  served  God  for  many  years.  Ho 
then  had  found  by  experience,  after  having  made  great 
advances,  that  all  are  miserable  when  summoned  before 
God's  tribunal ;  and  he  made  this  avowal,  that  there  is  no 
other  way  of  obtaining  blessedness,  except  the  Lord  receives 
us  into  favour  by  not  imputing  our  sins.  Thus  fully  refuted 
also  is  the  romance  of  those  who  dream,  that  the  righteous- 
ness of  faith  is  but  initial,  and  that  the  faithful  afterwards 
retain  by  works  the  possession  of  that  righteousness  which 
they  had  first  attained  by  no  merits. 

It  invalidates  in  no  degree  what  Paul  says,  that  works  are 
sometimes  imjiuted  for  righteousness,  and  that  other  kinds 
of  blessedness  are  mentioned.  It  is  said  in  Ps.  cvi.  80,  that 
it  was  imputed  to  Phinehas,  the  Lord's  priest,  for  righteous- 
ness, because  he  took  away  reproach  from  Israel  by  inflict- 
ing punishment  on  an  adulterer  and  a  harlot.  It  is  true, 
we  learn  from  this  passage,  that  he  did  a  righteous  deed ; 
but  we  know  that  a  person  is  not  justified  by  one  act.  What 
is  indeed  required  is  perfect  obedience,  and  complete  in  all 
its  parts,  according  to  the  import  of  the  promise, — "  He 
who  shall  do  these  things  shall  live  in  them."  (Deut.  iv.  1.) 
How  then  Avas  this  judgment  which  he  inflicted  imputed  to 
him  for  righteousness  ?  He  must  no  doubt  have  been  pre- 
viously justified  by  the  grace  of  God:  for  they  who  are 
already  clothed  in  the  righteousness  of  Christ,  have  God  not 
only  propitious  to  them,  but  also  to  their  works,  the  spots 
and  blemishes  of  which  are  covered  by  the  purity  of  Christ, 
lest  they  should  come  to  judgment.  As  works,  infected  with 
no  defilements,  are  alone  counted  just,  it  is  quite  evident 
that  no  human  work  whatever  can  please  God,  except  through 
a  favour  of  this  kind.  But  if  the  righteousness  of  faith  is 
the  only  reason  why  our  works  are  counted  just,  you  see 
how  absurd  is  the  argument, — "  That  as  righteousness  is 
ascribed  to  works,  righteousness  is  not  by  faith  only/'  But 
I  set  against  them  this  invincible  argument,  that  all  works 

L 


162  COMMENTARIES  ON  THE  CHAP.  IV.  8. 

are  to  be  condemned  as  those  of  unrigliteousness,  except  a 
man  be  justified  solely  by  faith. 

The  like  is  said  of  blessedness :  they  are  pronounced 
blessed  who  fear  the  Lord,  who  walk  in  his  ways,  (Ps.  cxxviii, 
1,)  who  meditate  on  his  law  day  and  night,  (Ps.  i.  2  :)  but 
as  no  one  doeth  those  things  so  perfectly  as  he  ought,  so  as 
fully  to  come  up  to  God's  command,  all  blessedness  of  this 
kind  is  nothing  worth,  until  we  be  made  blessed  by  being 
purified  and  cleansed  through  the  remission  of  sins,  and 
thus  cleansed,  that  Ave  may  become  capable  of  enjoying  that 
blessedness  which  the  Lord  promises  to  his  servants  for  atten- 
tion to  the  law  and  to  good  works.  Hence  the  righteous- 
ness of  works  is  the  effect  of  the  righteousness  of  God,  and 
the  blessedness  arising  from  works  is  the  effect  of  the  bless- 
edness which  proceeds  from  the  remission  of  sins.  Since 
the  cause  ought  not  and  cannot  be  destroyed  by  its  own 
effect,  absurdly  do  they  act,  who  strive  to  subvert  the  right- 
eousness of  faith  by  works. 

But  some  one  may  say,  "  Why  may  we  not  maintain,  on 
the  ground  of  these  testimonies,  that  man  is  justified  and 
made  blessed  by  works  ?  for  the  words  of  Scripture  declare 
that  man  is  justified  and  made  blessed  by  works  as  well  as 
by  faith."  Here  indeed  we  must  consider  the  order  of 
causes  as  well  as  the  dispensation  of  God's  grace :  for  inas- 
much as  whatever  is  declared,  either  of  tlie  righteousness  of 
works  or  of  the  blessedness  arising  from  them,  does  not  exist, 
until  this  only  true  righteousness  of  faith  has  preceded,  and 
does  alone  discharge  all  its  offices,  this  last  must  be  built  up 
and  established,  in  order  that  the  other  may,  as  a  fruit  from 
a  tree,  grow  from  it  and  flourish. 

9.  Cometh  this  blessedness  then  9.  Bcatudo  ergo  ista  in  circum- 
uponthe  circumcision  o«?j/,'  or  upon     cisionem  modo,  an  et  in  prseputium 

1  This  "  only"  is  not  in  the  original,  but  is  supplied  by  most  commenta- 
tors :  yet  it  is  not  necessary,  nor  makes  the  meaning  consistent  with  what 
folloAvs  in  ver.  10.  The  Kai  in  the  next  clause  is  omitted  in  many  copies; 
but  if  retained,  it  ivill  not  alter  the  sense.  We  may  render  this  part  of 
the  verse  thus, 

"  Came  then  this  blessedness  on  the  cuxumcision,  or  even  on  the  uncir- 
cumcision  ?  " 

Then  in  the  tenth  verse  he  answers  in  the  negative, — that  it  was  not 


CHAP.  IV.  9.  EPISTLE  TO  THE  ROMANS.  1 03 

the  uncircumcision  also  ?  for  we  say  eompetit  ?   Dicimus  enim  quod  im- 

that  faith  was  reckoned  to  Abraham  putata  fiiit   Abrahfe   fides  in  jiisti- 

for  righteousness.  tiani. 

10.   How  was  it  then  reckoned  ?  10.    Quomodo    igitur     iniputata 

when  he  was  in  circumcision,  or  in  fuit  ?  in  circumcisione  quum  esset, 

imcircumcision  ?  Not  in  circumcision,  an  in  prajputio?  non  in  cu'cumci- 

but  in  uncircumcision.  sione,  sed  in  praeputio. 

As  circumcision  and  uncircnmcision  arc  alone  mentioned, 
some  unwisely  conclude,  that  the  only  question  is,  that 
righteousness  is  not  attained  by  the  ceremonies  of  the  law. 
But  we  ought  to  consider  what  sort  of  men  were  those  with 
whom  Paul  was  reasoning ;  for  we  know  that  hypocrites, 
whilst  they  generally  boast  of  meritorious  works,  do  yet  dis- 
guise themselves  in  outward  masks.  The  Jews  also  had  a 
peculiar  way  of  their  own,  by  which  they  departed,  through 
a  gross  abuse  of  the  law,  from  true  and  genuine  righteous- 
ness. Paul  had  said,  that  no  one  is  blessed  but  he  whom 
God  reconciles  to  himself  by  a  gratuitous  pardon  ;  it  hence 
follows,  that  all  are  accursed,  whose  works  come  to  judgment. 
Now  then  this  princijile  is  to  be  held,  that  men  are  justified, 
not  by  their  own  worthiness,  but  by  the  mergy  of  God.  But 
still,  this  is  not  enough,  except  remission  of  sins  precedes 
all  works,  and  of  these  the  first  was  circumcision,  which 
initiated  the  Jewish  people  into  the  service  of  God.  He 
therefore  proceeds  to  demonstrate  this  also. 

We  must  ever  bear  in  mind,  that  circumcision  is  here 
mentioned  as  the  initial  work,  so  to  speak,  of  the  righteous- 
ness of  the  law  :  for  the  Jews  gloried  not  in  it  as  the  symbol 
of  God's  favour,  but  as  a  meritorious  observance  of  the  law  : 
and  on  this  account  it  was  that  they  regarded  themselves 
better  than  others,  as  though  they  possessed  a  higher  ex- 
cellency before  God.  We  now  see  that  the  dispute  is  not 
about  one  rite,  but  that  under  one  thing  is  included  every 
work  of  the  law ;  that  is,  every  work  to  which  reward  can 
be  due.  Circumcision  then  was  especially  mentioned,  be- 
cause it  was  the  basis  of  the  ris^hteousness  of  the  law. 


to  Abraham  while  '"  in  circumcision,"  but  while  he  was  "  in  uncircumci- 
sion." The  reference  is  evidently  to  the  first  state  of  things,  to  the  case 
of  Abraham  himself.  Abraham  is  supposed  to  have  been  justified  by  faith 
abont  fourteen  years  before  he  was  circumcised. — Ed, 


164  COMMENTARIES  ON  THE  CHAP.  IV.  11. 

But  Paul  maintains  the  contrary,  and  thus  reasons :  "  If 
Abraham's  righteousness  was  the  remission  of  sins,  (which 
he  safelj  takes  as  granted,)  and  if  Abraham  attained  this 
before  circumcision,  it  then  follows  that  remission  of  sins  is 
not  given  for  j^receding  merits."  You  see  that  the  argument 
rests  on  the  order  of  causes  and  effects  ;  for  the  cause  is  al- 
ways before  its  effect ;  and  righteousness  was  possessed  by 
Abraham  before  he  had  circumcision. 

11.  And  he  received  the  sign  of  11.  Et  signuni  accepit  circumci- 
circumcision,  a  seal  of  the  righteous-  sionis,  sigilhim  justitije  fidei  quae 
ness  of  the  faith  which  he  had  yet  fiierat  in  prseputio  ;  ut  esset  pater 
being  imcircumcised  :  that  he  might  omnium  credentium  per  prsepu- 
be  the  father  of  all  them  that  be-  tium,  quo  ipsis  quoque  imputetur 
lieve,  though  they  be  not   circimi-  justitia  ; 

cised ;  that  righteousness  might  be 
imputed  unto  them  also  : 

12.  And  the  father  of  circumci-  12.  Et  pater  circumcisionis,  non 
sion  to  them  who  are  not  of  the  cir-  iis  qui  sunt  ex  circumcisione  tantum, 
cumcision  only,  but  who  also  walk  sed  qui  insistunt  vestigiis  lidei,  quae 
in  the  steps  of  that  fiiith  of  om*  fa-  fuit  in  prseputio  patris  nostri  Abra- 
ther  Abraham,  which  he  had  bemg  hae. 

yet  micircumcised. 

11.  And  he  received  the  sign,  &c.  In  order  to  anticipate 
an  objection,  he  shows  that  circumcision  was  not  unprofitable 
and  superfluous,  though  it  could  not  justify  ;  but  it  had  an- 
other very  remarkable  use,  it  had  the  oflUce  of  sealing,  and 
as  it  were  of  ratifying  the  righteousness  of  faith.  And  yet 
he  intimates  at  the  same  time,  by  stating  what  its  object  was, 
that  it  was  not  the  cause  of  righteousness,  it  indeed  tended 
to  confirm  the  righteousness  of  faith,  and  that  already  ob- 
tained in  uncircumcision.  He  then  derogates  or  takes  away 
nothing  from  it. 

"We  have  indeed  here  a  remarkable  passage  with  regard 
to  the  general  benefits  of  sacraments.  According  to  the 
testimony  of  Paul,  they  are  seals  by  which  the  promises  of 
God  are  in  a  manner  imprinted  on  our  hearts,  {Dei  promis- 
siones  cordibus  nostris  quodammodo  imp7nmuntu7\)  and  the 
certainty  of  grace  confirmed  (sancitur  gratice  certitudo.) 
And  though  by  themselves  they  profit  nothing,  yet  God  has 
designed  them  to  be  the  instruments  {instrumenta)  of  his 
grace  ;  and  he  effects  by  the  secret  grace  of  his  Spirit,  tliat 


CHAP.  IV.   ]  1.  EPISTLE  TO  THE  HOMAN.S.  165 

they  should  not  be  without  benefit  in  the  elect.  And  though 
they  are  dead  and  unprofitable  symbols  to  tlie  reprobate, 
they  yet  over  retain  their  import  and  character  {vim  suani 
et  naturam :)  for  though  our  unbelief  may  deprive  them  of 
their  effect,  yet  it  cannot  weaken  or  extinguish  the  truth  of 
God.  Hence  it  remains  a  fixed  principle,  that  sacred  sym- 
bols are  testimonies,  by  which  God  seals  his  grace  on  our 
hearts. 

As  to  the  symbol  of  circumcision,  this  especially  is  to  be 
said,  that  a  twofold  grace  was  represented  by  it.  God  had 
promised  to  Abraham  a  blessed  seed,  from  whom  salvation 
was  to  be  expected  by  the  whole  world.  On  this  depended 
the  promise — "  I  will  be  to  thee  a  God."  (Gen.  xvii.  7.) 
Then  a  gratuitous  reconciliation  with  God  was  included  in 
that  symbol :  and  for  this  reason  it  was  necessary  that  the 
faithful  should  look  forward  to  the  promised  seed.  On  the 
other  hand,  God  requires  integrity  and  holiness  of  life  ;  he 
indicated  by  the  symbol  how  this  could  be  attained,  that 
is,  by  cutting  off  in  man  whatever  is  born  of  the  flesh,  for 
his  whole  nature  had  become  vicious.  He  therefore  reminded 
Abraham  by  the  external  sign,  that  he  was  spiritually  to  cut 
off  the  corruption  of  the  flesh  ;  and  to  this  Moses  has  also 
alluded  in  Deut.  x.  16.  And  to  show  that  it  was  not  the 
work  of  man,  but  of  God,  he  commanded  tender  infants  to 
be  circumcised,  who,  on  account  of  their  age,  could  not  have 
performed  such  a  command.  Moses  has  indeed  expressly 
mentioned  spiritual  circumcision  as  the  work  of  divine  power, 
as  you  will  find  in  Deut.  xxx.  6,  where  he  says,  "  The  Lord 
will  circumcise  thine  heart : "  and  the  Prophets  afterwards 
declared  the  same  thing  much  more  clearly. 

As  there  are  two  points  in  baptism  now,  so  there  were 
formerly  in  circumcision  ;  for  it  was  a  symbol  of  a  new  life, 
and  also  of  the  remission  of  sins.  But  the  fact  as  to  Abra- 
ham himself,  that  righteousness  preceded  circumcision,  is 
not  always  the  case  in  sacraments,  as  it  is  evident  fi'om  the 
case  of  Isaac  and  his  posterity:  but  God  intended  to  give 
such  an  instance  once  at  the  beginning,  that  no  one  might 
ascribe  salvation  to  external  signs.^ 

^  The  word  "  sign"  in  this  passage,  (rrifnTov,  seevns  not  to  mean  an  out- 


166  COMMENTARIES  ON  THE  CHAP.  IV.  11. 

That  lie  might  he  the  father,  &c.  Mark  how  the  circumci- 
sion of  Abraham  confirms  our  faith  with  regard  to  gratui- 
tous righteousness  ;  for  it  was  the  sealing  of  the  righteousness 
of  faith,  that  righteousness  might  also  be  imputed  to  us 
who  believe.  And  thus  Paul,  by  a  remarkable  dexterity, 
makes  to  recoil  on  his  opponents  what  they  might  have  ad- 
duced as  an  objection :  for  since  the  truth  and  import  (veritas 
et  vis)  of  circumcision  were  found  in  an  uncircumcised  state, 
there  was  no  ground  for  the  Jews  to  elevate  themselves  so 
much  above  the  Gentiles. 

But  as  a  doubt  might  arise,  whether  it  behoves  us,  after 
the  example  of  Abraham,  to  confirm  also  the  same  right- 
eousness by  the  sign  of  circumcision,  how  came  the  Apostle 
to  make  this  omission?  Even  because  he  thought  that  the 
question  was  sufiiciently  settled  by  the  drift  of  his  argu- 
ment :  for  as  this  truth  had  been  admitted,  that  circumci- 
sion availed  only  to  seal  the  grace  of  God,  it  follows,  that  it 
is  now  of  no  benefit  to  us,  who  have  a  sign  instituted  in  its 
place  by  our  Lord.  As  then  there  is  no  necessity  now  for 
circumcision,  where  baptism  is,  he  was  not  disposed  to  con- 
tend unnecessarily  for  that  respecting  which  there  was  no 
doubt,  that  is,  why  the  righteousness  of  faith  was  not  sealed 
to  the  Gentiles  in  the  same  way  as  it  was  to  Abraham.  To 
believe  in  uncircumcision  means,  that  the  Gentiles,  being  satis- 
fied with  their  own  condition,  did  not  introduce  the  seal  of 
circumcision  :  and  so  the  proposition  Sta,  hy,  is  put  for  ev,  in} 

ward  token  of  something  inward,  but  a  mark,  circiuncision  itself,  which 
was  imprinted,  as  it  were,  as  a  mark  in  the  flesh.  So  Machnight  renders 
it,  "  Tlie  mark  of  circumcision."  That  circumcision  was  a  sign  or  a  sym- 
bol of  what  was  spiritual,  is  evident :  but  this  is  not  what  is  taught  here. 
Circumcision  is  expressly  called  "  a  token,"  or  a  sign,  in  Gen.  xvii.  11  ; 
but  it  is  said  to  have  been  "  a  token  of  the  covenant,"  that  is,  a  proof  and 
an  evidence  of  it.  The  design  of  circumcision  is  expressed  by  the  next 
word,  (T^^ayj'Sa— seal.  This  sometimes  signified  the  instrimient,  1  Kings 
xxi.  8  ;  and  sometimes  the  impression,  Rev.  v.  1  :  and  the  impression 
was  used  for  various  purposes, — to  close  up  a  document,  to  secure  a  thing, 
and  also  -to  confirm  an  agreement.  It  is  taken  here  in  the  latter  sense  ; 
circumcision  was  a  "  seal,"  a  confinnation,  an  evidence,  a  proof,  or  a 
pledge,  "  of  the  righteousness"  obtained  "  by  faith."  We  meet  not  with 
any  distinct  statement  of  this  kind  in  Genesis :  it  is  what  the  Apostle  had 
gathered,  and  rightly  gathered,  from  the  account  given  us  of  what  took 
place  between  God  and  Abraham. — Ed. 

^  See  a  similar  instance  in  chap.  ii.  27. — Ed. 


CHAP.  IV.  lo.  EPISTLE  TO  TIJE  llOMANS.  167 

12.  To  them  who  are  not,  &c.  Tlie  verb,  are,  is  in  this 
place  to  be  taken  for,  "  are  deemed  to  be :"  for  be  touches 
tlie  carnal  descendants  of  Abraham,  who,  having  nothing  but 
outward  circumcision,  confidently  gloried  in  it.  The  other 
thing,  which  was  the  chief  matter,  they  neglected  ;  for  the 
faith  of  Abraham,  by  which  alone  he  obtained  salvation, 
they  did  not  imitate.  It  hence  ajipears,  how  carefully  he 
distinguished  between  faith  and  the  sacrament ;  not  only 
that  no  one  might  be  satisfied  with  the  one  without  the 
other,  as  though  it  were  sufficient  for  justifying  ;  but  also 
that  faith  alone  might  be  set  forth  as  accomplishing  every- 
thing :  for  while  he  allows  the  circumcised  Jews  to  be  justi- 
fied, he  expressly  makes  this  exception — provided  in  true 
faith  they  followed  the  example  of  Abraham  ;  for  why  does 
he  mention  faith  while  in  uncircumcision,  except  to  show, 
that  it  is  alone  sufficient,  without  the  aid  of  anything  else? 
Let  us  then  beware,  lest  any  of  us,  by  halving  things,  blend 
together  the  two  modes  of  justification. 

What  we  have  stated  disproves  also  the  scholastic  dogma 
respecting  the  difference  between  the  sacraments  of  the  Old 
and  those  of  the  New  Testament ;  for  they  deny  the  power 
of  justifying  to  the  former,  and  assign  it  to  the  latter.  But 
if  Paul  reasons  correctly,  when  he  argues  that  circumcision 
does  not  justify,  because  Abraham  was  justified  by  faith,  the 
same  reason  holds  good  for  us,  while  we  deny  that  men  are 
justified  by  baptism,  inasmuch  as  they  are  justified  by  the 
same  faith  with  that  of  Abraham. 

13.  For  the  promise,  that  he  should  be  13.  Non  enira  per  Legem 
theheiroftheworldjWJtts  not  to  Abraham,  promissio  Abrahse  et  semhii 
or  to  his  seed,  through  the  law,  but  ejus  data  est,  ut  esset  ha^res 
through  the  righteousness  of  faith.  mundi ;  sed  per  justitiam  tidei. 

13.  For  the  promise,  &c.  He  now  more  clearly  sets  the 
law  and  faith  in  opposition,  the  one  to  the  other,  which  he 
had  before  in  some  measure  done  ;  and  this  ought  to  be 
carefully  observed  :  for  if  faith  borrows  nothing  from  the  law 
in  order  to  justify,  we  hence  understand,  that  it  has  respect 
to  nothing  else  but  to  the  mercy  of  God.  And  further,  the 
romance  of  those  who  would  have  this  to  have  been  said  of 


168  COMMENTARIES  ON  THE  CHAP.  IV.  13. 

ceremonies,  maj  be  easily  disproved  ;  for  if  works  contri- 
buted anything  towards  justification,  it  ought  not  to  have 
been  said,  through  the  written  law,  but  rather,  through  the 
law  of  nature.  But  Paul  does  not  oppose  spiritual  holiness 
of  life  to  ceremonies,  but  faith  and  its  righteousness.  The 
meaning  then  is,  that  heirship  was  promised  to  Abraham, 
not  because  he  deserved  it  by  keeping  the  law,  but  because 
he  had  obtained  righteousness  by  faith.  And  doubtless  (as 
Paul  will  presently  show)  consciences  can  then  only  enjoy 
solid  peace,  when  they  know  that  what  is  not  justly  due  is 
freely  given  theni.^ 

Hence  also  it  follows,  that  this  benefit,  the  reason  for 
which  applies  equally  to  both,  belongs  to  the  Gentiles  no 
less  than  to  the  Jews  ;  for  if  the  salvation  of  men  is  based 
on  the  goodness  of  God  alone,  they  check  and  hinder  its 
course,  as  much  as  they  can,  who  exclude  from  it  the  Gen- 
tiles. 

That  he  should  he  the  heir  of  the  world,^  &c.    Since  he  now 

*  Critics  have  diiFered  as  to  the  disjunctive  >),  or,  "  or  to  his  seed." 
Some  think  it  is  put  for  ««i,  and :  but  Parens  thinks  that  it  has  a  special 
meaning,  intended  to  anticipate  an  objection.  The  Jews  might  have  said, 
"  If  the  case  with  Abraham  is  as  stated,  it  is  not  so  with  his  seed  who  re- 
ceived the  law."  Yes,  says  Paul,  there  is  no  difierence,  "  The  promise  to 
Abraham,  or  to  his  seed,  to  whom  the  law  was  actually  given,  was  not  by 
the  law." 

Hammond  renders  the  whole  verse  more  literally  than  in  our  version, — 

"  The  promise  to  Abraham  or  to  his  seed,  that  he  should  be  the  heir  of 
the  world,  was  not  by  the  law,  but  through  the  righteousness  of  faith." — 
Ed. 

^  There  is  in  Genesis  no  expression  conveyed  in  these  words ;  but  the 
probability  is,  that  he  intended  to  express  in  another  form  what  he  dis- 
tinctly quotes  in  verse  17th,  "  I  have  made  thee  a  father  of  many  nations." 

The  word  "  father,"  in  this  case,  has  been  commonly  understood  to 
mean  a  leader,  a  pattern,  a  model,  an  exemplar,  a  forerunner,  as  Abraham 
was  the  first  believer  justified  by  faith,  of  whom  there  is  an  express  record. 
But  the  idea  seems  to  be  somewhat  different.  He  was  a  father  as  the  first 
23ossessor  of  an  inheritance  which  was  to  descend  to  all  his  children.  The 
inheritance  was  given  him  by  grace  through  faith ;  it  was  to  descend,  as  it 
were,  to  all  his  lawful  posterity,  to  all  his  legitimate  seed,  that  is,  to  all  who 
possessed  the  like  ftiith  with  himself.  He  is  therefore  called  the  father  of 
many  nations,  because  many  nations  would  become  his  legitimate  heirs  by 
becoming  believers ;  and  in  the  same  sense  must  be  regarded  the  expres- 
sion here,  "  the  heir  of  the  world ;"  he  was  the  representative  of  all  the 
believing  world,  and  made  an  heir  of  an  inheritance  which  was  to  come  to 
the  world  in  general,  to  the  believing  Jews  and  to  the  believing  Gentiles. 
He  was  the  heir,  the  first  possessor,  of  what  was  to  descend  to  the  world 


CHAP.  IV.  13.  EPISTLE  TO  THE  ROMANS.  169 

speaks  of  eternal  salvation,  the  Aj^ostle  seems  to  have  some- 
what unseasonably  led  his  readers  to  the  world  ;  but  he  in- 
cludes generally  under  this  word  world,  the  restoration  which 
was  expected  through  Christ.  The  chief  thing  was  indeed  the 
restoration  of  life ;  it  was  yet  necessary  that  the  fallen  state 
of  the  whole  world  should  be  repaired.  The  Apostle,  in  Heb. 
i.  2,  calls  Christ  the  heir  of  all  the  good  things  of  God  ;  for 
the  adoption  which  we  obtain  through  his  favour  restores  to 
us  the  possession  of  the  inheritance  which  we  lost  in  Adam  ; 
and  as  under  the  type  of  the  land  of  Canaan,  not  only  the 
hope  of  a  heavenly  life  was  exhibited  to  Abraham,  but  also 
the  full  and  complete  blessing  of  God,  the  Apostle  rightly 
teaches  us,  that  the  dominion  of  the  world  was  promised  to 
him.  Some  taste  of  this  the  godly  have  in  the  present  life  ; 
for  how  much  soever  they  may  at  times  be  oppressed  with 
want,  yet  as  they  partake  with  a  peaceable  conscience  of 
those  things  which  God  has  created  for  their  use,  and  as 
they  enjoy  through  his  mercy  and  good-will  his  earthly 
benefits  no  otherwise  than  as  pledges  and  earnests  of  eternal 
life,  their  poverty  docs  in  no  degree  prevent  them  from  ac- 
knowledging heaven,  and  the  earth,  and  the  sea,  as  their 
own  possessions. 

Though  the  ungodly  swallow  up  the  riches  of  the  world, 
they  can  yet  call  nothing  as  their  own ;  but  they  rather 
snatch  them  as  it  were  by  stealth  ;  for  they  possess  them 
under  the  curse  of  God.  It  is  indeed  a  great  comfort  to  the 
godly  in  their  poverty,  that  though  they  fare  slenderly,  they 
yet  steal  nothing  of  what  belongs  to  another,  but  receive 
their  lawful  allowance  from  the  hand  of  their  celestial 
Father,  until  they  enter  on  the  full  possession  of  their  in- 
heritance, when  all  creatures  shall  be  made  subservient  to 
their  glory  ;  for  both  heaven  and  earth  shall  be  renewed  for 
this  end, — that  according  to  their  measure  they  may  con- 
tribute to  render  glorious  the  kingdom  of  God. 

without  any  ditference.  lie  was  the  heir  of  the  world  in  the  same  sense 
as  he  was  "  the  father  of  all  who  believe,"  as  he  is  said  to  have  been  m 
verse  eleventh. 

The  inheritance  was  doubtless  eternal  life  or  the  heavenly  kingdom,  the 
country  above,  of  which  the  land  of  Canaan  was  a  type  and  a  pledge.  See 
Heb.  xi.  12,  13,  16.— ^c?. 


170  COIVIMENTARIES  ON  TUB  CHAP.  IV.  14. 

14.  For  if  they  which  are  of  the  law  14.  Si  enim  ii  qui  sunt  ex  Lege 
be  heirs,  faith  is  made  void,  and  the  hsredes  sunt,  exinanita  est  tides 
promise  made  of  none  effect :  et  abolita  est  promissio : 

15.  Because  the  law  worketh  wrath:  15.  Nam  Lex  iram  efficit ;  siqui- 
for  where  no  law  is,  tliere  is  no  trans-  dem  ubi  non  est  Lex,  neque  etiam 
gression.  transgressio. 

14.  For  if  tliey  wJio  are  of  the  laiu,  &c.  He  takes  his 
argument  from  what  is  impossible  or  absurd,  that  the  favour 
which  Abraham  obtained  from  God,  was  not  promised  to 
him  through  any  legal  agreement,  or  through  any  regard  to 
works  ;  for  if  this  condition  had  been  interposed — that  God 
would  favour  those  only  with  adoption  who  deserved,  or  who 
performed  the  law,  no  one  could  have  dared  to  feel  confident 
that  it  belonged  to  him :  for  who  is  there  so  conscious  of  so 
much  perfection  that  he  can  feel  assured  that  the  inherit- 
ance is  due  to  him  through  the  righteousness  of  the  law  ? 
Void  then  would  faith  be  made  ;  for  an  impossible  condition 
would  not  only  hold  the  minds  of  men  in  suspense  and 
anxiety,  but  fill  them  also  with  fear  and  trembling :  and 
thus  the  fulfilment  of  the  promises  would  be  rendered  void ; 
for  they  avail  notliing  but  when  received  by  faith.  If  our 
adversaries  had  ears  to  hear  this  one  reason,  the  contest 
between  us  might  easily  be  settled. 

The  Apostle  assumes  it  as  a  thing  indubitable,  that  the 
promises  would  by  no  means  be  effectual  except  they  were 
received  with  full  assurance  of  mind.  But  what  would  be 
the  case  if  the  salvation  of  men  was  based  on  the  keeping 
of  the  law  ?  consciences  would  have  no  certainty,  but  would 
be  harassed  with  perpetual  inquietude,  and  at  length  sink 
in  despair ;  and  the  promise  itself,  the  fulfilment  of  which 
depended  on  what  is  impossible,  would  also  vanish  away 
without  producing  any  fruit.  Away  then  with  those  who 
teach  the  common  people  to  seek  salvation  for  themselves  by 
works,  seeing  that  Paul  declares  expressly,  that  the  promise 
is  abolished  if  we  depend  on  works.  But  it  is  especially 
necessary  that  this  should  be  known, — that  when  there  is  a 
reliance  on  works,  faith  is  reduced  to  nothing.  And  hence 
we  also  learn  Avhat  faith  is,  and  what  sort  of  righteousness 
ought  that  of  works  to  be,  in  which  men  may  safely  trust. 

The  Apostle  teaches  us,  that  faith  perishes,  except  the 


CHAP.  IV.  15.  EPISTLE  TO  THE  ROMANS.  171 

soul  rests  on  the  goodness  of  God.  Faith  then  is  not  a 
naked  knowledge  either  of  God  or  of  his  truth  ;  nor  is  it  a 
simple  persuasion  that  God  is,  that  his  word  is  the  truth  ; 
but  a  sure  knowledge  of  God's  mercy,  which  is  received  from 
the  gospel,  and  brings  peace  of  conscience  Avith  regard  to 
God,  and  rest  to  the  mind.  The  sum  of  the  matter  then  is 
this, — that  if  salvation  depends  on  the  keeping  of  the  law, 
the  soul  can  entertain  no  confidence  respecting  it,  yea,  that 
all  the  promises  offered  to  us  by  God  will  become  void :  we 
must  thus  become  wretched  and  lost,  if  we  are  sent  back  to 
works  to  find  out  the  cause  or  the  certainty  of  salvation. 

15.  For  the  law  causeth  wrath,  &c.  This  is  a  confirmation 
of  the  last  verse,  derived  from  the  contrary  effect  of  the  law; 
for  as  the  law  generates  nothing  but  vengeance,  it  cannot 
bring  grace.  It  can  indeed  show  to  the  good  and  the  per- 
fect the  Avay  of  life :  but  as  it  prescribes  to  the  sinful  and 
corrupt  what  they  ought  to  do,  and  supplies  them  with  no 
power  for  doing,  it  exhibits  them  as  guilty  before  the  tribu- 
nal of  God.  For  such  is  the  viciousness  of  our  nature,  that 
the  more  we  arc  taught  what  is  right  and  just,  the  more 
openly  is  our  iniquity  discovered,  and  especially  our  con- 
tumacy, and  thus  a  heavier  judgment  is  incurred. 

By  turath,  understand  God's  judgment,  which  meaning  it 
has  everywhere.  They  who  explain  it  of  the  wrath  of  the 
sinner,  excited  by  the  law,  inasmuch  as  he  hates  and  exe- 
crates the  Lawgiver,  whom  he  finds  to  be  oj^posed  to  his 
lusts,  say  what  is  ingenious,  but  not  suitable  to  this  passage; 
for  Paul  meant  no  other  thing,  than  that  condemnation  only 
is  what  is  brought  on  us  all  by  the  law,  as  it  is  evident  from 
the  common  use  of  the  expression,  and  also  from  the  reason 
which  he  immediately  adds. 

Where  there  is  no  law,  &c.  This  is  the  proof,  by  which 
he  confirms  what  he  had  said  ;  for  it  would  have  been  diffi- 
cult to  see  how  God's  wrath  is  kindled  against  us  through 
the  law,  unless  it  had  been  made  more  apparent.  And  the 
reason  is,  that  as  the  knowledge  of  God's  justice  is  discov^ered 
by  the  law,  the  less  excuse  we  have,  and  hence  the  more 
grievously  we  offend  against  God ;  for  they  who  despise  the 
known  will  of  God,  justly  deserve  to  sustain  a  heavier  punish- 


172  COMMENTARIES  ON  THE  CHAP.  IV.  16. 

ment,  than  tliose  who  oifend  through  ignorance.  But  the 
Apostle  speaks  not  of  the  mere  transgression  of  what  is 
right,  from  which  no  man  is  exempt ;  hut  he  calls  that  a 
transgression,  when  man,  having  been  taught  what  pleases 
and  displeases  God,  knowingly  and  wilfully  passes  over  the 
boundaries  fixed  by  God's  word  ;  or,  in  other  words,  trans- 
gression here  is  not  a  mere  act  of  sin,  but  a  wilful  determi- 
nation to  violate  what  is  riglit.^  The  particle,  ov,  where, 
which  I  take  as  an  adverb,  some  consider  to  be  a  relative, 
of  which;  but  the  former  reading  is  the  most  suitable,  and 
the  most  commonly  received.  Whichever  reading  you  may 
follow,  the  meaning  will  be  the  same, — that  he  who  is  not 
instructed  by  the  written  law,  when  he  sins,  is  not  guilty  of 
so  great  a  transgression,  as  he  is  who  knowingly  breaks  and 
transgresses  the  law  of  God. 

16.  Therefore  ii  is  of  faith,  that  i<  16.  Propterea  ex  fide,  ut  secun- 
might  he  by  grace;  to  the  end  the  dum  gratiam,  quo  firma  sit  pro- 
promise  niiglit  be  sure  to  all  the  seed ;  luissio  uni verso  semini  non  ei  quod 
not  to  that  only  which  is  of  the  law,  est  ex  Lege  solum,  sed  quod  est 
butto  that  also  which  is  of  the  faith  of  ex  fide  Abrahse,  qui  est  pater  cm- 
Abraham  ;  who  is  the  father  of  us  all,  nium  nostrum, 

17.  (As  it  is  written,  I  have  made  17.  (Sicut  scriptum  est,  Quod 
thee  a  father  of  many  nations,)  before  patrem  multarum  gentium  posui 
him  whom  he  believed,  even  God,  te,)  coram  Deo,  cui  credidit,  qui  vi- 
who  quickeneth  the  dead,  andcalleth  vificat  mortuos  et  vocat  ea  quae  non 
those  things  which  be  not  as  though  sunt  tanquam  sint. 

they  were. 

16.  It  is  therefore  of  faith,  &c.  This  is  the  winding  up  of 
the  argument ;  and  you  may  summarily  include  the  whole 

1  It  is  better  to  take  this  sentence,  "  Where  there  is  no  law,  there  is  no 
transgression,"  according  to  its  obvious  meaning ;  as  it  comports  better 
with  the  former  clause.  The  reasoning  seems  to  be  this, — "  The  promise 
is  by  faith,  and  not  by  the  law ;  for  the  law  brings  wrath  or  condemna- 
tion: but  where  there  is  no  law,  there  is  no  transgression  to  occasion 
wrath."  The  same  idea  is  essentially  conveyed  in  ver.  16,  where  it  is  said, 
that  the  promise  is  sure,  because  it  is  through  faith  and  by  grace.  Had  it 
been  by  the  law,  there  would  have  been  transgression  and  wrath,  and  hence 
the  loss  of  the  promise. 

This  verse  is  connected  with  the  13th  rather  than  with  the  14th.  It  con- 
tains another  reason,  besides  what  the  14th  gives,  in  confirmation  of  what  is 
said  in  the  13th.  Hence  Macknight  renders  r^g,  in  this  verse,  "  farther," 
which  renders  the  connection  more  evident.  "  Where  no  law  is,  there  is 
no  transgression,  and  therefore  no  wrath  or  punishment ;  but  where  law  is, 
there  is  transgression,  wrath,  and  punishment." — Parens. 


CHAP.  IV.  16.  EPISTLE  TO  THE  ROMANS.  17-3 

of  it  in  tins  statement, — "  If  the  heirship  of  salvation  comes 
to  us  by  works,  then  faith  in  it  vanishes,  the  promise  of  it 
is  abolished ;  but  it  is  necessary  that  both  these  should  be 
sure  and  certain  ;  hence  it  comes  to  us  by  faith,  so  that  its 
stability,  being  based  on  the  goodness  of  God  alone,  may  be 
secured."  See  how  the  Apostle,  regarding  faith  as  a  thing 
firm  and  certain,  considers  hesitancy  and  doubt  as  unbelief, 
by  which  faith  is  abolished,  and  the  promise  abrogated. 
And  yet  this  doubting  is  what  the  schoolmen  call  a  moral 
conjecture,  and  which,  alas!  they  substitute  for  faith. 

That  it  might  he  by  grace,  &c.  Here,  in  the  first  place, 
the  Apostle  shows,  that  nothing  is  set  before  faith  but  mere 
grace  ;  and  this,  as  they  commonly  say,  is  its  object  :  for 
were  it  to  look  on  merits,  absurdly  would  Paul  infer,  that 
whatever  it  obtains  for  us  is  gratuitous.  I  will  repeat  this 
again  in  other  words, — "  If  grace  be  everything  that  we  ob- 
tain by  faith,  then  every  regard  for  works  is  laid  in  the  dust." 
But  what  next  follows  more  fully  removes  all  ambiguity, — 
that  the  promise  then  only  stands  firm,  when  it  recumbs  on 
grace :  for  by  this  expression  Paul  confirms  this  truth,  that 
as  long  as  men  depend  on  works,  they  are  harassed  with 
doubts  ;  for  they  deprive  themselves  of  what  the  promises 
contain.  Hence,  also,  we  may  easily  learn,  that  grace  is  not 
to  be  taken,  as  some  imagine,  for  the  gift  of  regeneration, 
but  for  a  gratuitous  favour :  for  as  regeneration  is  never  per- 
fect, it  can  never  suffice  to  pacify  souls,  nor  of  itself  can  it 
make  the  promise  certain. 

Not  to  that  only  which  is  of  the  law,  &c.  Though  these  words 
mean  in  another  place  those  who,  being  absurd  zealots  of 
the  law,  bind  themselves  to  its  yoke,  and  boast  of  their  con- 
fidence in  it,  yet  here  they  mean  simply  the  Jewish  nation, 
to  whom  the  law  of  the  Lord  had  been  delivered.  For  Paul 
teaches  us  in  another  passage,  that  all  who  remain  bound  to 
the  dominion  of  the  law,  are  subject  to  a  curse  ;  it  is  then 
certain  that  they  are  excluded  from  the  participation  of 
grace.  He  does  not  then  call  them  the  servants  of  the  law, 
who,  adhering  to  the  righteousness  of  works,  renounce  Christ ; 
but  they  were  those  Jews  who  had  been  brought  up  in  the 
law,  and  yet  professed  the  name  of  Christ.     But  that  the 


174  COMMENTAEIES  ON  THE  CHAP.  IV.  ]  6. 

sentence  may  be  made  clearer,  let  it  be  worded  thus, — "  Not 
to  those  only  who  are  of  the  law,  but  to  all  who  imitate  the 
faith  of  Abraham,  though  they  had  not  the  law  before." 

Who  is  the  father  of  tis  all,  &c.  The  relative  has  the 
meaning  of  a  causative  particle  ;  for  he  meant  to  prove,  that 
the  Gentiles  were  become  partakers  of  this  grace,  inasmuch 
as  by  the  same  oracle,  by  which  the  heirship  was  conferred 
on  Abraham  and  his  seed,  were  the  Gentiles  also  constituted 
his  seed  :  for  he  is  said  to  have  been  made  the  father,  not  of 
one  nation,  but  of  many  nations  ;  by  which  was  presignified 
the  future  extension  of  grace,  then  confined  to  Israel  alone. 
For  except  the  promised  blessing  had  been  extended  to 
them,  they  could  not  have  been  counted  as  the  offspring  of 
Abraham.  The  past  tense  of  the  verb,  according  to  the 
common  usage  of  Scripture,  denotes  the  certainty  of  the 
Divine  counsel ;  for  thougli  nothing  then  was  less  apparent, 
yet  as  God  had  thus  decreed,  he  is  riglitly  said  to  have  been 
made  the  father  of  many  nations.  Let  the  testimony  of 
Moses  be  included  in  a  parenthesis,  that  this  clause,  "  Who 
is  the  father  of  us  all,"  may  be  connected  with  the  other, 
"  before  God,"  &c.  :  for  it  was  necessary  to  explain  also 
what  that  relationship  was,  that  the  Jews  might  not  glory 
too  much  in  their  carnal  descent.  Hence  he  says,  "  He  is 
our  father  before  God  •"  which  means  the  same  as  though  he 
had  said,  "  He  is  our  spiritual  father ;"  for  he  had  this 
privilege,  not  from  his  own  flesh,  but  from  the  promise  of 
God.^ 

1  It  appears  from  Parens  and  Hammond,  that  some  of  the  Fathers, 
such  as  Ckrysostoin  and  Theophylact,  regarded  xarivavri  in  the  sense  of 
ofieia;,  like,  and  have  rendered  the  passage,  •'  Hke  God,  in  whom  he  be- 
lieved ;"  that  is,  that  as  God  is  not  partial,  but  the  Father  of  all,  so  Abra- 
ham was.  But  this  meaning  is  not  consistent  with  the  import  of  xarivavTi, 
nor  with  the  context.  The  preposition  is  found  in  four  other  places,  Mark 
xi.  2  ;  xii.  41  ;  xiii.  3  ;  Luke  xix.  30,  and  invariably  means  before,  or,  over 
against.  The  Septuagint  use  it  in  Num.  xxv.  4,  in  the  sense  of  before,  xutL 
vavri  Tou  rixlov — "  before  the  sun,"  not  '•'  against  the  smi,"  as  in  our  version  ; 
for  the  word  in  Hebrew  is  ^J3,  coram,  in  conspectu.  The  context  also  re- 
quires this  meaning :  Abraham  was  a  father  of  many  nations  before  God, 
or,  in  the  view  or  estimation  of  God,  and  not  in  the  view  or  estimation  of 
men,  becau.se  God,  as  it  is  said  at  the  end  of  the  verse,  regards  things 
which  are  not,  as  though  they  were.  Hence  Abraham  was  already  in 
God's  view,  according  to  his  purpose,  the  father  of  many  nations. 

The  collocation  of  the  words  is  said  by  Wolfius  to  be  an  instance  of  Alti- 


CHAP.  IV.  17.  EPISTLE  TO  THE  ROMANS.  l75 

17.  Whom  he  believed,  who  quickens  the  dead,  &c.  In  tliis 
circuitous  form  is  expressed  the  very  substance  of  Abraham's 
faith,  that  by  his  example  an  opening-  might  be  made  for  the 
Gentiles.  lie  had  indeed  to  attain,  in  a  wonderful  way,  the 
promise  which  lie  had  heard  from  the  Lord's  mouth,  since 
there  was  then  no  token  of  it.  A  seed  was  promised  to  him 
as  though  he  was  in  vigour  and  strength  ;  but  he  was  as  it 
were  dead.  It  was  hence  necessary  for  him  to  raise  up  his 
thoughts  to  the  power  of  God,  by  which  the  dead  are 
quickened.  It  was  therefore  not  strange  that  the  Gentiles, 
who  vvere  barren  and  dead,  should  be  introduced  into  the 
same  society.  He  then  who  denies  them  to  be  capable  of 
grace,  does  wrong  to  Abraham,  whose  faith  was  sustained  by 
this  thought, — that  it  matters  not  whether  he  was  dead  or 
not  who  is  called  by  the  Lord  ;  to  whom  it  is  an  easy  thing, 
even  by  a  word,  to  raise  the  dead  through  his  own  power. 

We  have  here  also  a  type  and  a  pattern  of  the  call  of  us 
all,  by  which  our  beginning  is  set  before  our  eyes,  not  as  to 
our  first  birth,  but  as  to  the  hope  of  future  life, — that  when 
we  are  called  by  the  Lord  we  emerge  from  nothing  ;  for 
whatever  we  may  seem  to  be  we  have  not,  no,  not  a  spark 
of  anytliing  good,  which  can  render  us  fit  for  the  kingdom  of 
God.  That  we  may  indeed  on  the  other  hand  be  in  a  suit- 
able state  to  hear  the  call  of  God,  we  must  be  altogether 
dead  in  ourselves.  The  character  of  the  divine  calling  is, 
that  they  who  are  dead  are  raised  by  the  Lord,  that  they 
who  are  nothing  begin  to  be  something  through  his  power. 
The  word  call  ought  not  to  be  confined  to  preaching,  but  it 
is  to  be  taken,  according  to  the  usage  of  Scripture,  for  rais- 
ing up ;  and  it  is  intended  to  set  forth  more  fully  the  power 
of  God,  who  raises  up,  as  it  were  l^y  a  nod  only,  whom  he 
wills.^ 

cism,  the  v,-ovA  ^ioZ,  being  separated  from  its  preposition :  and  oS  is  put 
for  f  by  the  grammatical  law  of  attraction ;  and  Siwii-t  brings  three  simi- 
lar instances  of  the  relative  being  regulated  by  the  case  of  its  noun,  though 
preceding  it  in  the  sentence,  Mark  vi.  16  ;  Acts  xxi.  16  ;  and  Rom.  vi.  17. 
1  The  idea  of  commanding  to  existence,  or  of  effecting,  is  given  by  many 
commentators  to  the  word  xakodyro; ;  but  this  seems  not  necessary.  The 
simple  notion  of  calling,  naming,  regarding,  or  representing,  is  more  con- 
sistent with  the  passage,  and  with  the  construction  of  the  sentence :  and 
the  various  modes  of  rendering  it,  which  critics  have  proposed,  have  arisen 


176  COMMENTARIES  ON  THE  CHAP.  IV.  18. 

18.  Who  against  hope  believed  in  18.  Qui  prteter  (yc/ suj^ra)  speni 

hope,  that  he  might  become  the  father  super  spe  credidit,  ut  esset'  pater 

of  many  nations,    according   to   that  multarum  gentium,  secundum  quod 

■which  was  spoken,  So  shall  thy  seed  be.  dictum  erat,  Sic  erit  semen  tuum. 

18.  Who  against  hojje,  &c.  If  we  thus  read,  the  sense  is, 
that  when  there  was  no  probable  reason,  yea,  when  all  things 
were  against  him,  he  yet  continued  to  believe.  And,  doubt- 
less, there  is  nothing  more  injurious  to  faith  than  to  fasten 
our  minds  to  our  eyes,  that  we  may  from  what  we  see,  seek 
a  reason  for  our  hope.  We  ma}''  also  read,  "  above  hope," 
and  perhaps  more  suitably ;  as  though  he  had  said  that  by 
his  faith  he  far  surpassed  all  that  he  could  conceive  ;  for 
except  faith  flies  upward  on  celestial  wings,  so  as  to  look 
down  on  all  the  perceptions  of  the  flesh  as  on  things  far  be- 
low, it  will  stick  fast  in  the  mud  of  the  world.  But  Paul 
uses  the  word  hope  twice  in  this  verse  :  in  the  first  in- 
stance, he  means  a  probable  evidence  for  hoping,  such  as  can 
be  derived  from  nature  and  carnal  reason ;  in  the  second, 
he  refers  to  faith  given  by  God  f  for  when  he  had  no  ground 

from  not  taking  the  word  in  its  most  obvious  meaning.  The  literal  ver- 
sion is,  "  and  who  calls  things  not  existing  as  existing," — xai  kccXovvtos  rk 
fA,yi  ovTa  us  onra.  The  reference  is  evidently  to  the  declaration,  "  I  have 
made  thee  the  father  of  many  nations."  This  had  then  no  real  existence  ; 
but  God  represents  it  as  having  an  existence  already.  Far-fetched  mean- 
ings are  sometimes  adopted,  when  the  plainest  and  the  most  obvious  is 
passed  by. — Ed. 

'  "  Ut  esset :"  this  may  indeed  be  rendered  according  to  our  version, 
"  that  he  might  become  ;"  but  the  drift  of  the  comment  seems  to  favour  the 
other  view,  that  he  believed  that  he  should  be,  and  not  that  he  believed  in 
order  to  be,  or  that  he  might  be,  the  father  of  many  nations  its  ro  yivitrSai 
kvTOM ;  "  that  he  should  be,"  is  the  rendering  oi Hammond,  Doddridge,  and 
Stuart ;  and  it  is  indeed  what  is  consistent  with  the  drift  of  the  passage, 
and  with  what  is  recorded  in  Genesis.  Wofjius  says,  that  £<;  here  does  not 
si;.,nify  the  final  cause,  but  the  subject  or  the  object  of  faith  and  hope ; 
Abraham  believed  the  promise,  that  he  should  be  the  father  of  many 
nations. — Ed. 

2  This  is  a  striking  instance  of  the  latitude  of  meaning  which  some 
words  have  in  Scripture.  Here  hope,  in  the  first  instance,  means  the 
ground,  of  hope ;  and  in  the  second,  the  object  of  hope.  So  faith,  in  verse 
5,  and  in  other  places,  must  be  considered  as  including  its  object,  the  gra- 
cious promise  of  God ;  for  otherwise  it  will  be  a  meritorious  act,  the  very 
thing  which  the  Apostle  throughout  repudiates  with  regard  to  man's  jus- 
tification. Faith,  as  it  lays  hold  on  God's  promise  of  free  acceptance  and 
forgiveness,  can  alone,  in  the  very  nature  of  things,  be  imputed  for  right- 
eousness :  it  is  not  indispensably  necessary  that  the  way,  or  mediiun,  or 
the  meritorious  cause  of  acceptance  and  forgiveness,  should  be  clearly 


CHAP.  IV.  19.  EPISTLE  TO  THE  ROMANS.  l77 

for  hoping  ho  yet  in  hope  relied  on  the  promise  of  God  ;  and 
he  thought  it  a  sufficient  reason  for  lioping,  that  the  Lord 
had  promised,  however  incredible  the  thing  was  in  itself. 

According  to  what  had  been  said,  &c.  So  have  I  pre- 
ferred to  render  it,  that  it  may  be  applied  to  the  time  of 
Abraham  ;  for  Paul  meant  to  say,  that  Abraham,  when 
many  temptations  were  drawing  him  to  despair,  that  he 
might  not  fail,  turned  his  thoughts  to  what  had  been  pro- 
mised to  him,  "  Thy  seed  shall  equal  the  stars  of  heaven  and 
the  sands  of  the  sea  ;"  but  he  designedly  adduced  this  quo- 
tation incomplete,  in  order  to  stimulate  us  to  read  the  Scrip- 
tures. The  Apostles,  indeed,  at  all  times,  in  quoting  the 
Scriptures,  took  a  scrujmlous  care  to  rouse  us  to  a  more  dili- 
gent reading  of  them. 

19.  And  being  not  weak  in  faith,  19.  Ac  fide  minime  debilitatus, 
he  considered  not  his  own  body  now  non  consideravit  suum  ipsins  cor- 
dead,  Avhen  he  was  about  an  hundred  pus  jam  eniortuum,  centenarius 
years  ohl,  neither  yet  the  deadness  quum  fere  esset,  nee  emortuam  vul- 
of  Sarah's  womb  :  vam  Sarte  : 

20.  He  staggered  not  at  the  pro-  20.  Nee  vero  in  Dei  promissi- 
mise  of  God  through  unbelief ;  but  onem  per  incrediditatem  disquisivit ; 
was  strong  in  faith,  giving  glory  to  sed  roboratus  est  fide,  tribuens  glo- 
God ;  riam  Deo ; 

21.  And  being  fully  persuaded,  21.  Ac  certe  persuasus,  quod  ubi 
that  what  he  had  promised,  he  was  quid  promisit,  possit  etiam  prae- 
able  also  to  perform.  stare. 

22.  And  therefore  it  was  imputed  22.  Ideo  et  imputatum  illi  est  in 
to  him  for  righteousness.  justitiam. 

19.  In  faith,  &c.  If  you  prefer  to  omit  one  of  the  nega- 
tives you  may  render  it  thus,  "  Being  weak  in  faith,  he 
considered  not  his  own  body,"  &c. ;  but  this  makes  no  sense. 
He  indeed  shows  now  more  fully  what  might  have  liindered, 
yea,  and  wholly  turned  Abraham  aside  from  receiving  the 
promise.  A  seed  from  Sarah  was  promised  to  him  at  a  time 
when  he  was  not  by  nature  fit  for  generating,  nor  Sarah  for 
conceiving.  Whatever  he  could  see  as  to  himself  was  opposed 
to  the  accomplishment  of  the  promise.  Hence,  that  he  might 
yield  to  the  truth  of  God,  he  withdrew  his  mind  from  those 
things  which  presented  themselves  to  his  own  view,  and  as 

known  and  distinctly  seen ;  the  gracious  presence  of  God  is  enough,  so 
that  faith  may  become  a  justifying  faith. 

M 


178  COMMENTARIES  ON  THE  CHAP.  IV.  ]  9. 

it  were  forgot  himself.  You  are  not  however  to  think,  that 
lie  had  no  regard  whatever  to  his  own  body,  now  dead,  since 
Scripture  testifies  to  the  contrary;  for  he  reasoned  thus  with 
himself,  "  Shall  a  child  he  born  to  a  man  an  hundred  years 
old  ?  and  shall  Sarah,  who  is  ninety,  hear  a  son  ?"  But  as 
he  laid  aside  the  consideration  of  all  this,  and  resigned  his 
own  judgment  to  the  Lord,  the  Apostle  says,  that  he  con- 
sidered not,  &c.  ;  and  truly  it  was  a  greater  effort  to  with- 
draw his  thoughts  from  what  of  itself  met  his  eyes,  than  if 
such  a  thing  came  into  his  mind. 

And  that  the  body  of  Abraham  was  become  through  age 
incapable  of  generating,  at  the  time  he  received  the  Lord's 
blessing,  is  quite  evident  from  this  passage,  and  also  from 
Gen.  xvii.  and  xviii.,  so  that  the  opinion  of  Augustine  is  by 
no  means  to  be  admitted,  who  says  somewhere,  that  the  im- 
pediment was  in  Sarah  alone.  Nor  ought  the  absurdity  of 
the  objection  to  influence  us,  by  which  he  was  induced  to  have 
recourse  to  this  solution  ;  for  he  thought  it  inconsistent  to 
suppose  that  Abraham  in  his  hundredth  year  was  incapable 
of  generating,  as  he  had  afterwards  many  children.  But  by 
this  very  thing  God  rendered  his  power  more  visible,  inas- 
much as  he,  who  was  before  like  a  dry  and  barren  tree,  was 
so  invigorated  by  the  celestial  blessing,  that  he  not  only 
begot  Isaac,  but,  as  though  he  was  restored  to  the  vigour  of 
age,  he  had  afterwards  strength  to  beget  others.  But  some 
one  may  object  and  say,  that  it  is  not  beyond  the  course  of 
nature  that  a  man  should  beget  children  at  that  age.  Though 
I  allow  that  such  a  thing  is  not  a  prodigy,  it  is  yet  very  little 
short  of  a  miracle.  And  then,  think  with  how  many  toils, 
sorrows,  wanderings,  distresses,  had  that  holy  man  been  ex- 
ercised all  his  life  ;  and  it  must  be  confessed,  that  he  was 
no  more  debilitated  by  age,  than  worn  out  and  exhausted 
by  toils.  And  lastly,  his  body  is  not  called  barren  simply 
but  comparatively  ;  for  it  was  not  probable  that  he,  who 
was  unfit  for  begetting  in  the  flower  and  vigour  of  age, 
should  begin  only  now  when  nature  had  decayed. 

The  exj)i-ession,  being  not  weak  in  faith,  take  in  this 
sense — that  he  vacillated  not,  nor  fluctuated,  as  we  usually 
do  under  diflicult  circumstances.      There  is  indeed  a  twofold 


CHAP.  IV.  20.  EPISTLE  TO  THE  ROMANS.  1  79 

weakness  of  faitli — one  is  that  wliich,  by  succumbing  to 
trying  adversities,  occasions  a  falling  away  from  the  sup- 
porting power  of  God — the  other  arises  from  imperfection, 
but  does  not  extinguish  faith  itself:  for  the  mind  is  never 
so  illuminated,  but  that  many  relics  of  ignorance  remain  ; 
the  heart  is  never  so  strengthened,  but  that  much  doubting 
cleaves  to  it.  Hence  with  these  vices  of  the  flesh,  ignorance 
and  doubt,  the  faithful  have  a  continual  conflict,  and  in  this 
conflict  their  faith  is  often  dreadfully  shaken  and  distressed, 
but  at  length  it  comes  forth  victorious  ;  so  that  they  may  be 
said  to  be  strong  even  in  weakness. 

20.  Nor  did  he  through  unbelief  make  an  inquiry,  &c. 
Though  I  do  not  follow  the  old  version,  nor  Erasmus,  yet 
my  rendering  is  not  given  without  reason.  The  Ajjostle 
seems  to  have  had  this  in  view, — That  Abraham  did  not  try 
to  find  out,  by  weighing  the  matter  in  the  balance  of  unbe- 
lief, whether  the  Lord  was  able  to  perform  what  he  had  pro- 
mised. What  is  properly  to  inquire  or  to  search  into  any- 
thing, is  to  examine  it  through  diffidence  or  mistrust,  and  to 
be  unwilling  to  admit  what  appears  not  credible,  without 
thoroughly  sifting  it.^  He  indeed  asked,  how  it  could  come 
to  pass,  but  that  was  the  asking  of  one  astonished;  as  the  case 
was  with  the  Virgin  Mary,  when  she  inquired  of  the  angel 
how  could  that  be  which  he  had  announced  ;  and  there  are 
other  similar  instances.  The  saints  then,  when  a  message  is 
brought  them  respecting  the  works  of  God,  the  greatness  of 
which  exceeds  their  comprehension,  do  indeed  burst  forth 
into  expressions  of  wonder  ;  but  from  this  wonder  they  soon 
pass  on  to  lay  hold  on  the  power  of  God  :  on  the  contrary, 
the  wicked,  when  they  examine  a  message,  scoff"  at  and  re- 
ject it  as  a  fable.  Such,  as  you  will  find,  was  the  case  with 
the  Jews,  when  they  asked  Christ  how  he  could  give  his 

1  The  verb  is  ^nx.^'Jn,  wliich  Calvin  renders  "  disquisivit."  The  most 
common  meaning  of  the  verb  is  to  hesitate,  to  doubt :  it  has  the  sense  of 
exploring  and  examining,  in  the  active  voice,  as  in  1  Cor.  xi.  31,  but  not  in 
the  passive. — See  Matt.  xxi.  21 ;  Mark  xi.  23;  Acts  x.  20.  The  version 
of  Parens  is,  "  non  disceptavit — he  disputed  not,"  and  also  of  Macknigkt. 
But  the  fathers,  and  many  moderns,  such  as  Beza,  Ilaminond,  Stiiai-t, 
and  others,  have  rendered  the  sentence,  "  He  doubted  not."  Phavorbms 
says,  as  quoted  by  Poole,  that  liaK^'m<r6o^i,  is  to  doubt,  to  hesitate,  to  dis- 
pute, to  distrust,  {dijffidere.) — Ed. 


180  COMMENTARIES  ON  THE  CHAP.  IV.  21. 

flesh  to  be  eaten.  For  this  reason  it  was,  that  Abraham 
Avas  not  reproved  when  he  laughed  and  asked,  liow  could  a 
cliild  be  born  to  a  man  an  hundred  years  old,  and  to  a 
woman  of  ninety  ;  for  in  his  astonishment  he  fully  admitted 
the  power  of  God's  word.  On  the  other  hand,  a  similar 
laughter  and  inquiry  on  the  part  of  Sarah  were  not  without 
reproof,  because  she  regarded  not  the  promise  as  valid. 

If  these  things  be  applied  to  our  present  subject,  it  will 
be  evident,  that  the  justification  of  Abraham  had  no  other 
beginning  than  that  of  the  Gentiles.  Hence  the  Jews  re- 
proach their  own  father,  if  they  exclaim  against  the  call 
of  the  Gentiles  as  a  thing  unreasonable.  Let  us  also  remem- 
ber, that  the  condition  of  us  all  is  the  same  with  that  of 
Abraham.  All  things  around  us  are  in  opposition  to  the 
promises  of  God  :  He  promises  immortality ;  we  are  sur- 
rounded with  mortality  and  corruption :  He  declares  that 
he  counts  us  just ;  we  are  covered  with  sins :  He  testifies 
that  he  is  propitious  and  kind  to  us ;  outward  judgments 
threaten  his  wrath.  What  then  is  to  be  done  ?  We  must 
with  closed  eyes  pass  by  ourselves  and  all  things  connected 
with  us,  that  nothing  may  hinder  or  jirevent  us  from  believ- 
ing that  God  is  true. 

But  he  was  strengthened,  &c.  This  is  of  the  same  import 
with  a  former  clause,  when  it  is  said,  that  he  was  not  weak 
in  faith.  It  is  the  same  as  though  he  had  said,  that  he 
overcame  unbelief  by  the  constancy  and  firmness  of  faith.^ 
No  one  indeed  comes  forth  a  conqueror  from  this  contest, 
but  he  who  borrows  weapons  and  strength  from  the  word  of 
God.  From  what  he  adds,  giving  glory  to  God,  it  must  be 
observed,  that  no  greater  honour  can  be  given  to  God,  than 
by  faith  to  seal  his  truth  ;  as,  on  the  other  hand,  no  greater 
dishonour  can  be  done  to  him,  than  to  refuse  his  offered 
favour,  or  to  discredit  his  word.  It  is  hence  the  chief  thing 
in  honouring  God,  obediently  to  embrace  his  promises :  and 
true  religion  begins  with  faith. 

21.  Tliat  what  he  had  promised,  &c.     As  all  men  acknow- 

*  "  Doubt,"  says  Parens,  "  has  two  arguments — ivill  God  do  this?  and 
can  God  do  this  ?  Faith  lias  also  two  arguments — God  will  do  it,  because 
he  has  promised  ;  and  he  can  do  it,  because  he  is  omnipotent." 


CHAP.  IV.  21.  EPISTLE  TO  THE  ROMANS.  181 

ledge  God's  power,  Paul  seems  to  saj  nothing-  very  extraor- 
dinary of  the  faith  of  Abraham  ;  but  experience  proves,  that 
nothing  is  more  uncommon,  or  more  difficult,  than  to  ascribe 
to  God's  power  the  honour  which  it  deserves.  There  is  in- 
deed no  obstacle,  however  small  and  insignificant,  by  which 
the  flesh  imagines  the  hand  of  God  is  restrained  from  work- 
ing. Hence  it  is,  tliat  in  the  slightest  trials,  the  promises 
of  God  slide  away  from  us.  When  there  is  no  contest,  it  is 
true,  no  one,  as  I  have  said,  denies  that  God  can  do  all 
things  ;  but  as  soon  as  anything  comes  in  the  way  to  im- 
pede the  course  of  God's  promise,  we  cast  down  God's  power 
from  its  eminence.  Hence,  that  it  may  obtain  from  us  its 
right  and  its  honour,  when  a  contest  comes,  we  ought  to  de- 
termine thus, — That  it  is  no  less  sufficient  to  overcome  the 
obstacles  of  the  world,  than  the  strong  rays  of  the  sun  are 
to  dissipate  the  mists.  We  are  indeed  wont  ever  to  excuse 
ourselves,  that  we  derogate  nothing  from  God's  power,  when- 
ever we  hesitate  respecting  his  promises,  and  we  commonly 
say,  "  The  thought,  that  God  promises  more  in  his  word 
than  he  can  perform,  (which  would  be  a  falsehood  and  blas- 
phemy against  him,)  is  by  no  means  the  cause  of  our  hesita- 
tion ;  but  that  it  is  the  defect  wdiich  we  feel  in  ourselves." 
But  we  do  not  sufficiently  exalt  the  power  of  God,  unless  we 
think  it  to  be  gToater  than  our  weakness.  Faith  then  ought 
not  to  regard  our  weakness,  misery,  and  defects,  but  to  fix 
wholly  its  attention  on  the  power  of  God  alone  ;  for  if  it  de- 
pends on  our  righteousness  or  worthiness,  it  can  never  ascend 
to  the  consideration  of  God's  power.  And  it  is  a  proof  of 
the  unbelief,  of  which  he  had  before  spoken,  when  we  mete 
the  Lord's  power  with  our  own  measure.  For  faith  does 
not  think  that  God  can  do  all  things,  while  it  leaves  him 
sitting  still,  but  when,  on  the  contrary,  it  regards  his 
power  in  continual  exercise,  and  applies  it,  especially,  to 
the  accomplishment  of  his  word :  for  the  hand  of  God  is 
ever  ready  to  execute  whatever  he  has  declared  by  his 
mouth. 

It  seems  strange  to  me,  that  Erasrmis  approved  of  the  re- 
lative in  the  masculine  gender ;  for  though  the  sense  is  not 
changed,  we  may  yet  come  nearer  to  the  Greek  words  of 


182  COMMENTARIES  ON  THE  CHAP.  IV.  23. 

Paul.     The  verb,  I  know,  is  passive  ;^  but  the  abruptness 
may  be  lessened  by  a  little  change. 

22.  A7id  it  ivas  therefore  imputed,^  &e.  It  becomes  now- 
more  clear,  how  and  in  what  manner  faith  brought  right- 
eousness to  Abraham  ;  and  that  was,  because  he,  leaning  on 
God's  word,  rejected  not  the  promised  favour.  And  this 
connection  of  faith  with  the  word  ought  to  be  well  under- 
stood and  carefully  remembered ;  for  faith  can  bring  us 
nothing  more  than  what  it  receives  from  the  word.  Hence 
he  does  not  become  immediately  just,  who  is  imbued  only 
with  a  general  and  confused  idea  that  God  is  true,  except  he 
reposes  on  the  promise  of  his  favour. 

23.  Now,it  was  not  written  for  his  23.  Non  est  autem  scriptum  prop- 
sake  alone,  that  it  was  imputed  to  ter  ipsura  tantum,  imputatum  iuisse 
him ;  illi ; 

24.  But  for  us  also,  to  whom  it  24.  Sed  etiam  propter  nos,  quibus 
shall  be  imputed,  if  we  believe  on  imputabitur  credentibus  in  eum,  qui 
him  that  raised  up  Jesus  owe  Lord  excitavit  lesum  Dominum  nostrum 
fi-ora  the  dead  ;  ex  mortuis : 

25.  Who  was  delivered  for  our  25.  Qui  traditus  fuit  propter  de- 
offences,  and  was  raised  again  for  our  licta  nostra,  et  excitatus  propter  nos- 
justification.  tram  justificationem. 

2-!^.  Now  it  was  not  luritten,  &c.  A  proof  from  example  is 
not  always  valid,  of  which  I  have  before  reminded  you  ;  lest 
this  should  be  questioned,  Paul  expressly  affirms,  that  in  the 
person  of  Abraham  was  exhibited  an  example  of  a  common 
righteousness,  which  belongs  equally  to  all. 

We  are,  by  this  passage,  reminded  of  the  duty  of  seeking 
profit  from  the  examples  recorded  in  Scripture.  That  his- 
tory is  the  teacher  of  what  life  ought  to  be,  is  what  heathens 

1  Tlie  verb  is,  i^JiVysXro;,  used  here,  and  perhaps  in  one  other  place, 
Heb.  xii.  26,  in  an  active  sense.  It  is  usually  found,  in  the  sense  of  pro- 
mising, in  the  middle  voice,  as  in  Mark  xiv.  11  ;  Acts  vii.  5  ;  Heb.  vi.  13, 
&c.  It  is  an  anomaly  that  is  to  be  met  with  sometimes  in  Greek  authors. 
—Ed. 

-  As  in  a  former  instance  in  vei-se  3,  there  is  no  nominative  case  to  this 
verb :  it  is  supplied  by  the  sentence.  This  is  the  case  not  unfrequently  in 
languages,  such  as  Greek  and  Hebrew,  in  which  the  person  is  included  in 
the  verb  itself.  There  is  no  nominative  in  the  Welsh  version,  and  there 
seems  to  be  no  need  of  it,  Amhyny  y  cyvrivwyd  iddo  yii  gyviawnder. 

"  It  is  most  true,  as  Paul  says  to  the  Romans,  that  by  faith  Abraham 
was  justified,  and  not  by  obedience :  but  it  is  just  as  true  what  he  says  to 
the  Hebrews,  that  it  was  by  faith  that  Abraham  obeyed." — Chalmer&. 


CHAP.  IV.  23.  KPISTLE  TO  THE  ROMANS.  183 

have  with  truth  said  ;  but  as  it  is  handed  down  by  them,  no 
one  can  derive  from  it  sound  instruction.  Scripture  alone 
justly  claims  to  itself  an  office  of  this  kind.  For  in  the  first 
place  it  prescribes  general  rules,  by  which  we  may  test  every 
other  history,  so  as  to  render  it  serviceable  to  us  :  and  in  the 
second  place,  it  clearly  points  out  what  things  are  to  be  fol- 
lowed, and  what  things  are  to  be  avoided.  But  as  to  doc- 
trine, which  it  especially  teaches,  it  possesses  this  peculiarity, 
— that  it  clearly  reveals  the  providence  of  God,  his  justice 
and  goodness  towards  his  own  peojile,  and  his  judgments  on 
the  wicked. 

What  then  is  recorded  of  Abraham  is  by  Paul  denied  to 
have  been  written  only  for  his  sake  ;  for  the  subject  is  not  what 
belongs  to  the  special  call  of  one  or  of  any  particular  person  ; 
but  that  way  of  obtaining  righteousness  is  described,  which 
is  ever  the  same  with  regard  to  all ;  and  it  is  what  belonged 
to  the  common  father  of  the  faithful,  on  whom  the  eyes  of 
all  ought  to  be  fixed. 

If  then  we  would  make  a  right  and  proper  use  of  sacred 
histories,  we  must  remember  so  to  use  them  as  to  draw  from 
them  sound  doctrine.  They  instruct  us,  in  some  parts,  how  to 
frame  our  life  ;  in  others,  how  to  strengthen  faith  ;  and  then, 
how  we  are  to  be  stirred  up  to  serve  the  Lord.  In  forming  our 
life,  the  example  of  the  saints  may  be  useful ;  and  we  may 
learn  from  them  sobriety,  chastity,  love,  patience,  moderation, 
contempt  of  the  world,  and  other  virtues.  What  will  serve  to 
confirm  faith  is  the  help  which  God  ever  gave  them,  the  pro- 
tection which  brought  comfort  in  adversities,  and  the  pater- 
nal care  which  he  ever  exercised  over  them.  The  judgments 
of  God,  and  the  punishments  inflicted  on  the  wicked,  will 
also  aid  us,  provided  they  fill  us  with  that  fear  which  imbues 
the  heart  with  reverence  and  devotion. 

But  by  saying,  not  on  his  account  only,  he  seems  to  inti- 
mate, that  it  was  written  partly  for  his  sake.  Hence  some 
think,  that  what  Abraham  obtained  by  faith  was  commemo- 
rated to  his  praise,  because  the  Lord  will  have  his  servants 
to  be  for  ever  remembered,  according  to  what  Solomon  says, 
that  their  name  will  be  blessed.  (Prov.  x.  7.)  But  what  if 
you  take  the  words,  not  on  his  account  only,  in  a  simpler 


184  COMMENTARIES  ON  THE  CHAP.  IV.  25. 

form,  as  tliougli  it  were  some  singular  privilege,  not  fit  to  be 
made  an  example  of,  but  yet  suitable  to  teach  us,  who  must 
be  justified  in  the  same  manner  ?  This  certainly  would  be 
a  more  appropriate  sense. 

24.  Who  believe  07i  him,  &c.  I  have  already  reminded  you 
of  the  design  of  those  periphrastic  expressions :  Paul  intro- 
duced them,  that  he  might,  according  to  what  the  passages 
may  require,  describe  in  various  ways  the  real  character  of 
faith — of  which  tlie  resurrection  of  Christ  is  not  the  smallest 
part ;  for  it  is  the  ground  of  our  hope  as  to  eternal  life.  Had 
he  said  only,  that  we  believe  in  God,  it  could  not  have  been 
so  readily  learnt  how  this  could  serve  to  obtain  righteous- 
ness ;  but  when  Christ  comes  forth  and  presents  to  us  in  his 
own  resurrection  a  sure  pledge  of  life,  it  then  appears  evident 
from  what  fountain  the  imputation  of  righteousness  flows. 

25.  Who  was  delivered  for  our  offences,^  &c.  He  expands 
and  illustrates  more  ai>  large  the  doctrine  to  which  I  have 
just  referred.  It  indeed  greatly  concerns  us,  not  only  to 
have  our  minds  directed  to  Christ,  but  also  to  have  it  dis- 
tinctly made  known  how  he  attained  salvation  for  us.     And 

^   It   is   S/a  ra  fa^x-rrcifiara  ysf^av,  "  for  OUf  offeilCes,"    and  §/«  tjjv  ^iKaiuffn 

hf^iov,  "for  our  justification."  Tlie  preposition  S<a,  has  liere  clearly  two 
meanings  :  the  first  signifies  the  reason  Avhy  ;  and  the  second,  the  end  for 
which.  How  is  this  to  be  known  ?  By  the  character  of  the  sentence, 
and  by  what  is  taught  elsewhere.  For,  to  which  Johnson  attaches  forty 
meanings,  is  commonly  understood  here  as  having  a  difl^"t:rent  sense ;  and 
this  is  sufficiently  indicated  by  what  is  connected  with  it.  But  in  case  a 
doubt  arises,  we  have  only  to  considt  other  passages  in  which  the  subject 
is  handled. 

Take  the  fii'st  instance — "  for  our  offences."  There  are  those  who  say 
that  "Bia,  here  means  because  of,  or,  on  account  of;  and  this,  in  order  to 
evade  the  idea  of  a  propitiation.  The  preposition,  no  doubt,  has  this  sense ; 
but  is  this  its  sense  here  ?  If  the  sentence  itself  be  deemed  insufficient  to 
determine  the  question,  (though  to  a  plain  reader  it  is,)  let  us  see  what  is 
said  elsewhere  of  Christ's  death  in  connection  with  our  sins  or  offences. 
He  himself  said,  that  he  came  "  to  give  his  life  a  ransom  (xJt^ov — a  re- 
deeming price)  for  many,"  Matt.  xx.  2S.  It  is  said,  that  he  "  gave  him- 
self a  ransom  (av7-;Xj/T^«i — a  redeeming  price  for  another)  for  all,"  1  Tim. 
ii.  6.  It  is  expressly  declared,  that  "  Christ  was  once  offered  to  bear  the 
sins  of  many,"  Heb.  ix.  28.  And  more  to  the  piu-pose  still,  if  possible,  is 
the  testimony  of  John,  when  he  says  that  Christ  "  is  the  propitiation  [ixaa-- 
t^'os — expiation)  for  our  sins,"  1  John  ii.  2.  Now,  can  it  be  that  we  can 
give  any  other  meaning  to  the  text,  than  that  God  delivered  his  Son  as  a 
sacrifice  for  our  offences?  This  is  the  doctrine  of  Scripture  throughout. 
—Ed. 


CHAP.  IV.  25.  EPISTLE  TO  THE  ROMANS.  185 

thoug-li  Scripture,  wlicn  it  treats  of  our  salvation,  dwells 
especially  on  the  death  of  Christ,  yet  the  Apostle  now  pro- 
ceeds farther  :  for  as  his  purpose  was  more  explicitly  to  set 
forth  the  cause  of  our  salvation,  he  mentions  its  two  parts  ; 
and  says,  first,  that  our  sins  were  expiated  by  the  death  of 
Christ, — and  secondl}'-,  that  by  his  resurrection  was  obtained 
our  righteousness.  But  the  meaning  is,  that  when  we  pos- 
sess the  benefit  of  Christ's  death  and  resurrection,  there  is 
nothing-  wanting  to  the  completion  of  perfect  righteousness. 
By  separating  his  death  from  his  resurrection,  he  no  doubt 
accommodates  what  he  says  to  our  ignorance  ;  for  it  is  also 
true  that  righteousness  has  been  obtained  for  us  by  that 
obedience  of  Christ,  which  he  exhibited  in  his  death,  as  the 
Apostle  himself  teaches  us  in  the  following  chapter.  But  as 
Christ,  by  rising  from  the  dead,  made  known  liow  much  he 
had  efiected  by  his  death,  this  distinction  is  calculated  to 
teach  us  that  our  salvation  was  begun  by  the  sacrifice,  by 
which  our  sins  were  expiated,  and  was  at  length  completed 
by  his  resurrection  :  for  the  beginning  of  righteousness  is  to 
be  reconciled  to  God,  and  its  completion  is  to  attain  life  by 
having  death  abolished.  Paul  then  means,  that  satisfaction 
for  our  sins  was  given  on  the  cross  :  for  it  was  necessary,  in 
order  that  Christ  might  restore  us  to  the  Father's  favour, 
that  our  sins  should  be  abolished  by  him  ;  which  could  not 
have  been  done  had  he  not  on  their  account  suffered  the 
punishment,  which  we  were  not  equal  to  endure.  Hence 
Isaiah  says,  that  the  chastisement  of  our  peace  was  upon 
him.  (Isa.  liii.  5.)  But  he  says  that  he  was  delivered,  and 
not,  that  he  died  ;  for  expiation  depended  on  the  eternal 
goodwill  of  God,  who  purposed  to  be  in  this  way  pacified. 

And  was  raised  again  for  our  justification.  As  it  would 
not  have  been  enough  for  Christ  to  undergo  the  wrath  and 
judgment  of  God,  and  to  endure  the  curse  due  to  our  sins, 
without  his  coming  forth  a  conqueror,  and  without  being 
received  into  celestial  glory,  that  by  his  intercession  he  might 
reconcile  God  to  us,  the  efiicacy  of  justification  is  ascribed 
to  his  resurrection,  by  which  death  was  overcome ;  not  that 
the  sacrifice  of  the  cross,  by  which  we  are  reconciled  to  God, 
contributes  nothing  towards  our  justification,  but  that  the 


186  COMMENTARIES  ON  THE  CHAP.  IV.  25. 

completeness  of  his  favour  appears  more  clear  by  his  coming 
to  life  again.^ 

But  I  cannot  assent  to  those  who  refer  this  second  clause 
to  newness  of  life  ;  for  of  that  the  Apostle  has  not  begun  to 
speak ;  and  further,  it  is  certain  that  both  clauses  refer  to 
the  same  thing.  For  if  justification  means  renovation,  then 
that  he  died  for  our  sins  must  be  taken  in  the  same  sense, 
as  signifying,  that  he  acquired  for  us  grace  to  mortify  the 
flesh  ;  Avhicli  no  one  admits.  Then,  as  he  is  said  to  have 
died  for  our  sins,  because  he  delivered  us  from  the  evil  of 
death  by  suffering  death  as  a  punishment  for  our  sins  ;  so  he 
is  now  said  to  have  been  raised  for  our  justification,  because 
he  fully  restored  life  to  us  by  his  resurrection :  for  he  was 
first  smitten  by  the  hand  of  God,  that  in  the  person  of  the 
sinner  he  might  sustain  the  misery  of  sin  ;  and  then  he  was 
raised  to  life,  that  he  might  freely  grant  to  his  people  right- 
eousness and  life.^  He  therefore  still  speaks  of  imputative 
justification  ;  and  this  will  be  confirmed  by  what  immediately 
follows  in  the  next  chapter. 


CHAPTER  V. 

1.  Therefore,  being  justified  by  1.  lustifieatus  ergo  ex  fide,  pacem 
faith,  we  have  peace  with  God,  habenius  apud  Deum  per  Dominuni 
through  our  Lord  Jesus  Christ :  nostrum  lesum  Christum ; 

1  Christ  is  said  here  to  have  been  raised  from  the  dead  by  God,  as  well 
as  deUvered  into  death.  "  However  much  the  import  of  this,"  says  Clud- 
iners,  "  may  have  escaped  the  notice  of  an  ordinary  reader,  it  is  pregnant 
with  meaning  of  the  weightiest  importance.  You  know  that  when  the 
prison  door  is  opened  to  a  criminal,  and  that  by  the  very  authority  which 
lodged  him  there,  it  evinces  that  the  debt  of  his  transgression  has  been 
rendered,  and  that  he  stands  acquitted  of  all  its  penalties.  It  was  not  for 
his  own,  but  for  our  offences  that  Jesus  was  delivered  unto  the  death,  and 
that  his  body  was  consigned  to  the  imprisonment  of  the  grave.  And  when 
an  angel  descended  from  heaven,  and  rolled  back  the  great  stone  from  the 
door  of  the  sepulchre,  this  speaks  to  us,  that  the  justice  of  God  is  satisfied, 
that  the  ransom  of  our  iniquity  has  been  paid,  that  Christ  has  rendered  a 
full  discharge  of  all  the  debt  for  which  he  imdertook  as  the  great  surety 
between  God  and  the  sinners  who  believe  in  him." — Ed. 

*  "  Either  therefore  as  the  evidence  of  the  acceptance  of  his  sufferings  as 
our  substitute,  or  as  a  necessary  step  towards  securing  the  application  of 
their  merit  to  our  benefit,  the  resurrection  of  Christ  was  essential  to  our 
justification. " — Professor  Hodge. 


CHAP.  V.  1.  EPISTLE  TO  THE  ROMANS.  187 

2.  By  whom  also  we  have  access  by  2.  Per  quem  accessum  habuimiis 

faith  into  this  grace  wherein  we  stand,  fide  in  gratiam  istam  in  qua  steti- 

and  rejoice  in  hope  of  the  glory  of  mus,  et  gloriamur  super  spe  gloriaj 

God.  Dei. 

1,  Being  then  justified,  &c.  The  Apostle  begins  to  illus- 
trate by  the  effects,  what  he  has  hitherto  said  of  the  right- 
eousness of  faith :  and  hence  the  whole  of  this  chapter  is 
taken  up  with  amplifications,  which  are  no  less  calculated  to 
ex^ilain  tlian  to  confirm.  He  had  said  before,  that  faith  is 
abolished,  if  righteousness  is  sought  by  works ;  and  in  this 
case  perj^etual  inquietude  would  disturb  miserable  souls,  as 
they  can  find  nothing  substantial  in  themselves :  but  he 
teaches  us  now,  that  they  are  rendered  quiet  and  tranquil, 
when  we  have  obtained  righteousness  by  faith,  We  have  peace 
ivith  God  ;  and  this  is  the  peculiar  fruit  of  the  righteousness 
of  faith.  When  any  one  strives  to  seek  tranquillity  of  con- 
science by  works,  (which  is  the  case  with  profane  and  igno- 
rant men,)  he  labours  for  it  in  vain  ;  for  either  his  heart  is 
asleep  through  his  disregard  or  forgctfulness  of  God's  judg- 
ment, or  else  it  is  full  of  trembling  and  dread,  until  it  re- 
poses on  Christ,  who  is  alone  our  peace. 

Then  peace  means  tranquillity  of  conscience,  which  arises 
from  this, — that  it  feels  itself  to  be  reconciled  to  Grod.  This 
the  Pharisee  has  not,  who  swells  with  false  confidence  in  his 
own  works ;  nor  the  stupid  sinner,  who  is  not  disquieted, 
because  he  is  inebriated  with  the  sw^eetness  of  vices :  for 
though  neither  of  these  seems  to  have  a  manifest  disquie- 
tude, as  he  is  who  is  smitten  with  a  consciousness  of  sin  ;  yet 
as  they  do  not  really  approach  the  tribunal  of  God,  they  have 
no  reconciliation  with  him  ;  for  insensibility  of  conscience 
is,  as  it  were,  a  sort  of  retreating  from  God.  Peace  with 
God  is  opposed  to  the  dead  security  of  the  flesh,  and  for  this 
reason, — because  the  first  thing  is,  that  every  one  should 
become  awakened  as  to  the  account  he  must  render  of  his 
life ;  and  no  one  can  stand  boldly  before  God,  but  he  who 
relies  on  a  gratuitous  reconciliation  ;  for  as  long  as  he  is 
God,  all  must  otherwise  tremble  and  be  confounded.  And 
this  is  the  strongest  of  proofs,  that  our  opponents  do  nothing 
but  prate  to  no  purpose,  when  they  ascribe  righteousness  to 


188  COMMENTARIES  ON  THE  CHAP.  V.  2. 

works  ;  for  tliis  conclusion  of  Paul  is  derived  from  this  fact, — 
that  miserable  souls  always  tremble,  except  they  repose  on 
the  grace  of  Christ. 

2.  Through  whom  we  have  access^  &c.  Our  reconciliation 
with  God  depends  only  on  Christ ;  for  he  only  is  the  beloved 
Son,  and  we  are  all  by  natvu-e  the  children  of  wrath.  But 
this  favour  is  communicated  to  us  by  the  gospel ;  for  the 
gospel  is  the  ministry  of  reconciliation,  by  the  means  of 
which  we  are  in  a  manner  brought  into  the  kingdom  of  God. 
Rightly  then  does  Paul  set  before  our  eyes  in  Christ  a  sure 
pledge  of  God's  favour,  that  he  might  more  easily  draw  us 
away  from  every  confidence  in  works.  And  as  he  teaches 
us  by  the  word  access,  that  salvation  begins  with  Christ,  he 
excludes  those  preparations  by  which  foolish  men  imagine 
that  they  can  anticipate  God's  mercy  ;  as  though  he  said, 

1  Calvin  leaves  out  xa.),  "  also."  Grieshacli  retains  it.  The  omission 
is  only  in  one  MS.,  and  in  the  Syriac  and  EtMojAc  versions :  it  is  rendered 
vw»  by  Theodoret.  But  its  meaning  here  seems  not  to  be  "  also,"  but 
"  even"  or  "  yea :"  for  this  verse  contains  in  part  the  same  truth  as  the 
former.  The  style  of  Paul  is  often  very  like  that  of  the  Prophets,  that  is, 
the  arrangement  of  his  sentences  is  frequently  on  their  model.  In  the 
Prophets,  and  also  in  the  Psalms,  we  find  often  two  distichs  and  sometimes 
two  verses  containing  the  same  sentiment,  only  the  latter  distich  states  it 
differently,  and  adds  something  to  it.  See,  for  example,  Ps.  xxxii.  1,  2. 
Such  is  exactly  the  case  here.  "  Justified  by  faith,"  and  "  tliis  grace  in 
which  we  stand,"  are  the  same.  "  Through  our  Lord  Jesus  Christ,"  and 
"  through  whom  we  have  access,"  are  identical  in  their  import.  The  ad- 
ditional idea  in  the  second  verse  is  the  last  clause.  That  Ave  may  see  how 
the  whole  corresponds  with  the  Prophetic  style,  the  two  verses  shall  be 
presented  in  lines  : — 

1.  Having  then  been  justified  by  faith. 
We  have  peace  with  God, 
Through  our  Lord  Jesus  Christ ; 

2.  Through  -\\hom  we  have  had,  yea,  the  access  by  faith 
To  this  grace,  in  which  we  stand, 

And  exidt  in  the  hope  of  the  glory  of  God. 

The  illative,  then,  is  to  be  preferred  to  therefore,  as  it  is  an  inference,  not 
from  a  particular  verse  or  a  clause,  but  from  what  the  Apostle  had  been 
teaching.  By  tlie  phrase,  "  the  glory  of  God,"  is  meant  the  glory  which 
God  bestows :  it  is,  to  use  the  words  of  Professor  Stum-t,  "  genitivus 
auctoris." 

The  word  "  access,"  -^^otra-yayriv,  has  two  meanings, — introduction  (ad- 
ductio) — and  access  (accessio.)  The  verb  -Tr^otrciyiiv,  is  used  in  1  Pet.  iii. 
18,  in  the  sense  of  introducing,  leading  or  bringing  to.  So  Christ,  as 
Wolfiiis  remarks,  may  be  considered  to  be  here  represented  as  the  intro- 
ducer and  reconciler,  through  whom  believers  come  to  God  and  hold  in- 
tercourse with  him.  "Introduction"  is  the  version  of  Macknight ;  and 
Doddridge  has  also  adopted  this  idea. — Ed. 


CHAP.  V.  2.  EPISTLE  TO  THE  ROMANS.  189 

"  Christ  comes  not  to  you,  nor  lielps  you,  on  account  of  your 
merits."  lie  afterwards  immediately  subjoins,  that  it  is 
through  the  continuance  of  the  same  favour  that  our  salva- 
tion becomes  certain  and  sure  ;  by  which  he  intimates,  that 
perseverance  is  not  founded  on  our  power  and  diligence,  but 
on  Christ ;  though  at  the  same  time  by  saying,  that  we  stand, 
he  indicates  that  the  gospel  ought  to  strike  deep  roots  into 
the  hearts  of  the  godly,  so  that  being  strengthened  by  its 
truth,  they  may  stand  firm  against  all  the  devices  of  Satan 
and  of  the  flesh.  And  by  the  word  stand,  he  means,  that 
faith  is  not  a  changeable  persuasion,  only  for  one  day ;  but 
that  it  is  immutable,  and  that  it  sinks  deep  into  the  heart, 
so  that  it  endures  through  life.  It  is  then  not  he,  who  by 
a  sudden  imjjulse  is  led  to  believe,  that  has  faith,  and  is  to 
be  reckoned  among  the  faithful ;  but  he  who  constantly,  and, 
so  to  speak,  with  a  fii'm  and  fixed  foot,  abides  in  that  station 
aj)pointed  to  him  by  God,  so  as  to  cleave  always  to  Christ. 

And  glory  in  the  hope,  &c.  The  reason  that  the  hope  of 
a  future  life  exists  and  dares  to  exult,  is  this, — because  we 
rest  on  Gods  favour  as  on  a  sure  foundation :  for  Paul's 
meaning  is,  that  though  the  ftiithful  are  now  pilgrims  on 
the  earth,  they  yet  by  hope  scale  the  heavens,  so  that  they 
quietly  enjoy  in  their  own  bosoms  their  future  inheritance. 
And  hereby  are  subverted  two  of  the  most  pestilent  dogmas 
of  the  sophists.  What  they  do  in  the  first  place  is,  they  bid 
Christians  to  be  satisfied  with  moral  conjecture  as  to  the 
perception  of  God's  favour  towards  them ;  and  secondly, 
they  teach  that  all  are  uncertain  as  to  their  final  persever- 
ance. But  except  there  be  at  present  a  sure  knowledge, 
and  a  firm  and  undoubting  persuasion  as  to  the  future,  who 
would  dare  to  glory?  The  hope  of  the  glory  of  God  has 
shone  upon  us  through  the  gospel,  which  testifies  that  we 
shall  be  participators  of  the  Divine  nature;  for  when  we 
shall  see  God  face  to  face,  we  shall  be  like  him.  (2  Peter  i. 
4  ;  1  John  iii.  2.) 

3.  And  not  only  so,  but  we  glory  3.  Neque  id  niodo,  sed  gloriamur' 
in  tribulations  also  :  knowing  that  etiam  in  afflictionibus ;  scientes  quod 
tribulation  Avorketh  patience  ;  tribulatio  patientiam  efficiat ; 

'  Gloriamur — x.a.ux,i^fi.i6a.     The  same  as  in  the  preceding  verse,  and 


190  COMMENTARIES  ON  THE  CHAP.  V.  3. 

4.  And  patience,  experience ;  and  4.  Patientia  verb  probationem ; 
experience,  hope  :  probatio  autem  spem  : 

5.  And  hope  maketb  not  ashamed ;  5.  Porro  spes  non  pudefacit, 
because  the  love  of  God  is  shed  quoniam  dilectio  Dei  difiPusa  est  in 
abroad  in  our  hearts  by  the  Holy  cordibus  nostris  per  Spiritum  sauc- 
Ghost,  which  is  given  unto  us.  turn,  qui  datus  est  nobis. 

8.  Not  only  so,  &c.  That  no  one  might  scoffingly  object 
and  say,  that  Christians,  with  all  their  glorying,  are  yet 
strangely  harassed  and  distressed  in  this  life,  which  condi- 
tion is  far  from  being  a  happy  one, — he  meets  this  objection, 
and  declares,  not  only  that  the  godly  are  prevented  by  these 
calamities  from  being  blessed,  but  also  that  their  glorying 
is  thereby  promoted.  To  prove  this  he  takes  his  argument 
from  the  effects,  and  adopts  a  remarkable  gradation,  and  at 
last  concludes,  that  all  the  sorrows  we  endure  contribute  to 
our  salvation  and  final  good. 

By  saying  that  the  saints  glory  in  tribulations,  he  is  not 
to  be  understood,  as  though  they  dreaded  not,  nor  avoided 
adversities,  or  were  not  distressed  with  their  bitterness 
when  they  happened,  (for  there  is  no  patience  when  there  is 
no  feeling  of  bitterness  ;)  but  as  in  their  grief  and  sorrow 
they  are  not  without  great  consolation,  because  they  regard 
that  whatever  they  bear  is  dispensed  to  them  for  good  by 
the  hand  of  a  most  indulgent  Father,  they  are  justly  said  to 
glory:  for  whenever  salvation  is  promoted,  there  is  not 
wanting  a  reason  for  glorying. 

We  are  then  taught  here  what  is  the  design  of  our  tribu- 
lations, if  indeed  we  would  prove  ourselves  to  be  the  children 
of  God.  They  ought  to  habituate  us  to  patience  ;  and  if 
they  do  not  answer  this  end,  the  w^ork  of  the  Lord  is  ren- 
dered void  and  of  none  effect  through  our  corruption :  for 
how  does  he  prove  that  adversities  do  not  hinder  the  glory- 
ing of  the  faithful,  except  that  by  their  patience  in  endur- 
ing them,  they  feel  the  help  of  God,  which  nourishes  and 
confirms  their  hope  ?  They  then  who  do  not  learn  patience, 
do  not,   it  is  certain,  make  good  progress.     Nor  is  it  any 

rendered  "  boast"  by  Macknight,  and  in  the  former  verse  by  Doddridge, 
and  here,  "  glory."  "  Boast"  is  certainly  not  a  proper  word,  for  it  is 
commonly  used  in  a  bad  sense.  "  Rejoice"  is  too  feeble,  for  it  means 
exultation  and  triumph. — Ed. 


CHAP.  V.  4.  EPISTLE  TO  THE  KOMANS.  191 

objection,  that  there  are  recorded  in  Scripture  some  com- 
plaints full  of  despondency,  which  the  saints  had  made  :  for 
the  Lord  sometimes  so  depresses  and  straitens  for  a  time 
his  people,  that  they  can  hardly  breathe,  and  can  hardly 
remember  any  source  of  consolation  ;  but  in  a  moment  he 
brings  to  life  those  whom  lie  had  nearly  sunk  in  the  dark 
ness  of  death.  So  that  what  Paul  says  is  always  accom 
plished  in  them — "  We  are  in  every  way  oppressed,  but  not 
made  anxious  ;  we  are  in  danger,  but  we  are  not  in  despair  ; 
we  suffer  persecution,  but  we  are  not  forsaken  ;  we  are  cast 
down,  but  we  are  not  destroyed."    (2  Cor.  iv.  8.) 

Tribulation  produces  (efficiat)  patience,  &c.  This  is  not 
the  natural  effect  of  tribulation  ;  for  we  see  that  a  great 
portion  of  mankind  are  thereby  instigated  to  murmur  against 
God,  and  even  to  curse  his  name.  But  when  that  inward 
meekness,  which  is  infused  by  the  Spirit  of  God,  and  the 
consolation,  which  is  conveyed  by  the  sam.e  Spirit,  succeed 
in  the  place  of  our  stubbornness,  then  tribulations  become 
the  means  of  generating  patience ;  yea,  those  tribulations, 
which  in  the  obstinate  can  produce  nothing  but  indignation 
and  clamorous  discontent. 

4.  Patience,  probation,  &c.  James,  adopting  a  similar 
gradation,  seems  to  follow  a  different  order ;  for  he  says, 
that  patience  proceeds  from  probation :  but  the  different 
meaning  of  the  word  is  what  will  reconcile  both.  Paul  takes 
probation  for  the  experience  which  the  faithful  have  of  the 
sure  protection  of  God,  when  by  relying  on  his  aid  they 
overcome  all  difficulties,  even  when  they  experience,  whilst 
in  patiently  enduring  they  stand  firm,  how  much  avails  the 
power  of  the  Lord,  wdiich  he  has  promised  to  be  always  pre- 
sent with  his  people.  James  takes  the  same  word  for  tri- 
bulation itself,  according  to  the  common  usage  of  Scripture  ; 
for  by  these  God  proves  and  tries  his  servants  :  and  they 
are  often  called  trials.^ 


1  The  word  in  James  is  S«x/^;iv,  while  here  it  is  Sax/^Ji.  The  first  means 
a  test,  or  the  act  of  testing — trial ;  and  the  second,  the  result  of  testing — 
experience,  and  is  rendered  in  onr  version  "  proof,"  2  Cor.  ii.  9, — "  expe- 
riment," 2  Cor.  ix.  13; — and  in  2  Cor.  viii.  2,  "  trial,"  which  ought  to  be 
experience.     Beza  says,  that  the  first  bears  to  the  second  a  similar  rela- 


192  COMMENTARIES  ON  THE  CHAP.  V.  5. 

According  tlien  to  the  jjresent  passage,  we  then  only 
make  advances  in  jjatience  as  we  ought,  when  we  regard  it 
as  having  been  continued  to  us  by  God's  power,  and  thus 
entertain  hope  as  to  the  future,  that  God's  favour,  which  has 
ever  succoured  us  in  our  necessities,  will  never  be  wanting 
to  us.  Hence  he  subjoins,  that  from  probation  arises  hope  ; 
for  ungrateful  we  should  be  for  benefits  received,  except  the 
recollection  of  them  confirms  our  hope  as  to  what  is  to  come. 

5.  Hope  maketh  not  ashamed,  &c.  ;^  that  is,  it  regards 
salvation  as  most  certain.  It  hence  appears,  that  the  Lord 
tries  us  by  adversities  for  this  end, — that  our  salvation  may 
thereby  be  gradually  advanced.  Those  evils  then  cannot 
render  us  miserable,  which  do  in  a  manner  promote  our 
happiness.  And  thus  is  proved  what  he  had  said,  that  the 
godly  have  reasons  for  glorying  in  the  midst  of  their  afflic- 
tions. 

For  the  love  of  God,  &c.  I  do  not  refer  this  only  to  the 
last  sentence,  but  to  the  whole  of  the  preceding  passage.  I 
therefore  would  say, — that  by  tribulations  we  are  stimulated 
to  patience,  and  that  patience  finds  an  experiment  of  divine 
help,  by  which  we  are  more  encouraged  to  entertain  hope ; 
for  however  we  may  be  pressed  and  seem  to  be  nearly  con- 
sumed, we  do  not  yet  cease  to  feel  God's  favour  towards  us, 
which  affords  the  richest  consolation,  and  much  more  abun- 
dant than  when  all  things  happen  prosj^erously.  For  as 
that  happiness,  which  is  so  in  appearance,  is  misery  itself, 
when  God  is  adverse  to  and  displeased  with  us ;  so  when  he 

tion  as  cause  bears  to  effect :  the  one  thing  is  testing  or  probation,  and 
the  other  is  the  experience  that  is  thereby  gained. 

The  word  is  rendered  here,  not  very  intelligibly,  "  approbation,"  both 
by  Macknight  and  Stuart ;  but  more  correctly,  "  experience,"  by  Beza 
and  Doddridge. — Ed. 

'  Chalmers  observes,  that  there  are  two  hopes  mentioned  in  tliis  pas- 
sage,— the  hope  of  faith  in  the  second  verse,  and  the  hope  of  experience 
in  this.  "  The  hope  of  the  foiu-th  verse,"  he  says,  "  is  distinct  from  and 
posterior  to  the  hope  of  the  second :  and  it  also  appears  to  be  derived 
from  another  source.  The  first  hope  is  hope  in  believing,  a  hope  ivhich 
hangs  direct  on  the  testimony  of  God... The  second  hope  is  grounded  on 
distinct  considerations — not  upon  what  the  believer  sees  to  be  in  the  tes- 
timony of  God,  but  upon  what  he  finds  to  be  in  himself. — It  is  the  fruit 
not  of  faith,  but  of  experience ;  and  is  gathered  not  from  the  word  that  is 
■without,  but  from  the  feeling  of  what  passes  within." — Ed. 


CHAP.  V.  5.  EPISTLE  TO  THE  ROMANS.  193 

is  pi'opitious,  even  calamities  tliemselves  will  surely  be  turned 
to  a  prosperous  and  a  joyful  issue.  Seeing  all  tilings  must 
serve  the  will  of  the  Creator,  who,  according  to  his  paternal 
fovour  towards  us,  (as  Paul  declares  in  the  eighth  chapter,) 
overrules  all  the  trials  of  the  cross  for  our  salvation,  this 
knowledge  of  divine  love  towards  us  is  instilled  into  our 
hearts  by  the  Spirit  of  God  ;  for  the  good  things  which  God 
has  prepai'cd  for  his  servants  are  hid  from  the  ears  and  the 
eyes  and  the  minds  of  men,  and  the  Si^irit  alone  is  he  who 
can  reveal  them.  And  the  word  diffused,  is  very  emphati- 
cal ;  for  it  means  that  the  revelation  of  divine  love  towards 
us  is  so  abounding  that  it  iills  our  hearts  ;  and  being  thus 
spread  througli  every  part  of  them,  it  not  only  mitigates 
sorrow  in  adversities,  but  also,  like  a  sweet  seasoning,  it 
renders  tribulations  to  be  loved  by  us.^ 

He  says  further,  that  the  Spirit  is  given,  that  is,  bestowed 
through  the  gratuitous  goodness  of  God,  and  not  conferred  for 
our  merits  ;  according  to  what  Augustine  has  well  observed, 
who,  though  he  is  mistaken  in  his  view  of  the  love  of  God, 


1  "  The  love  of  God"  in  this  passage  may  mean  either  the  love  of  which 
God  is  the  object — love  to  God,  or  the  love  which  he  possesses — God's 
love  to  us :  the  usus  loquendi  would  admit  either  of  these  meanings  ;  and 
hence  commentators  have  differed  on  the  point.  The  expression,  r/iv 
ayd<Tnv  Tov  QioZ,  in  Luke  xii.  42,  John  v.  42,  and  in  other  places,  means 
"  love  to  God ;"  and  h  aya-vn  tov  ©sou,  in  1  John  iv.  9,  signifies  clearly  the 
love  of  God  to  us.  The  meaning  then  can  alone  be  ascertained  by  the 
context,  and  by  the  wording  of  the  sentence.  It  stands  connected  with 
christian  graces,  patience  and  hope ;  and  this  favours  the  first  view,  that 
it  is  love  to  God  produced  within  by  the  Spirit.  Then  the  verb,  'ikkix,"- 
Tcti — is  poured  out  or  poured  forth,  seems  more  suitable  to  the  idea  of  love 
being  communicated  as  a  gift,  or  as  a  holy  feeling  within.  It  is  fiuther 
what  prevents  hope  from  being  disappointed ;  it  is  some  good  or  enjoy- 
ment that  now  strengthens  and  satisfies  hope  ;  and  to  lo^'e  God  who  first 
loved  us  is  to  realize  in  a  measure  what  hope  expects ;  and  v.iien  it  is  said 
that  it  is  diffused  by  the  Spirit,  we  are  reminded  of  what  Paul  says  in 
Gal.  V.  22.  that  "love"  is  one  of  tlie  fruits  of  the  Spirit.  But  it  may, 
on  the  other  hand,  be  alleged,  that  the  verse  stands  connected  with 
what  follows,  as  the  next  verse  begins  with  "  for,"  and  that  the  subse- 
quent context  most  clearly  refers  to  the  love  of  God  to  us;  and  this  evi- 
dently decides  the  question. 

The  first  view,  our  love  to  God,  has  been  adopted  by  Augustine,  Mcde, 
Doddridge,  Scott,  and  Stuart ;  and  the  other,  God's  love  to  us,  by  Chry- 
sostom,  Beza,  Parens,  Grotius,  Hodge,  and  Chalmers,  and  also  by 
Schleusner,  who  gives  this  paraphrase,  "  Amor  Dei  abmide  nobis  decla- 
ratus  est — the  love  of  God  is  abundantly  declared  to  us." — Ed. 

N 


194  COMMENTAKIES  ON  THE  CHAP.  V.  6. 

gives  this  explanation, — that  we  courageously  bear  adversi- 
ties, and  are  thus  confirmed  in  our  hope,  because  we,  having 
been  regenerated  by  the  Spirit,  do  love  God.  It  is  indeed  a 
pious  sentiment,  but  not  what  Paul  means :  for  love  is  not 
to  be  taken  here  in  an  active  but  a  passive  sense.  And  cer- 
tain it  is,  that  no  other  thing  is  taught  by  Paul  than  that 
the  true  fountain  of  all  love  is,  when  the  faithful  are  con- 
vinced that  they  are  loved  by  God,  and  that  they  are  not 
slightly  touched  with  this  conviction,  but  have  their  souls 
thoroughly  imbued  with  it. 

6.  For  when  we  were  yet  without  6.  Christus  enim,  quum  adhuc 
strength,  in  due  time  Christ  thed  for  essemus  infirmi  secundum  rationem 
the  ungodly.  temporis,  pro  impiis  mortuus  est : 

7.  For  scarcely  for  a  righteous  7.  Vix  sane  pro  justo  quis  mori- 
man  will  one  die ;  yet  peradventure  atur  ;  nam  pro  bono  forsan  ahquis 
for  a  good  man  some  would  even  etiam  niori  audeat. 

dare  to  die. 

8.  But  God  commendeth  his  love  8.  Confirmat  autem  erga  nos  cha- 
toward  us,  in  that,  while  we  were  yet  ritatera  Devis  quod  peccatores  quum 
sinners,  Christ  died  for  us.  adhuc  essemus,  Christus  pro  nobis 

mortuus  est : 

9.  Jiluch  more  then,  being  now  9.  Midto  igitur  magis,  justificati 
justified  by  his  blood,  we  shall  be  nunc  per  sanguinem  ejus,  servabi- 
saved  from  wrath  tlirough  him.  miu-  per  ipsum  ab  ira. 

6.  For  GJirist,  &c.  I  ventured  not  in  my  version  to  allow 
myself  so  much  liberty  as  to  give  this  rendering,  "  In  the 
time  in  which  we  were  weak  ;"  and  yet  I  prefer  this  sense. 
An  argument  begins  here,  which  is  from  the  greater  to  the 
less,  and  which  he  afterwards  pursues  more  at  large  :  and 
though  he  has  not  woven  the  thread  of  his  discourse  so  very 
distinctly,  yet  its  irregular  structure  does  not  disturb  the 
meaning.  "  If  Christ,''  he  says,  "  had  mercy  on  the  ungodly, 
if  he  reconciled  enemies  to  his  Father,  if  he  has  done  this 
by  the  virtue  of  his  death,  much  more  easily  will  he  save 
them  when  justified,  and  keej?  those  restored  to  favour  in 
the  possession  of  it,  especially  when  the  influence  of  his  life 
is  added  to  the  virtue  of  his  death."^    The  time  of  weakness 

^  On  the  argument  of  this  verse,  and  on  what  follows  to  the  tenth  verse. 
Professor  Stuart  makes  this  remark, — "  The  passage  before  us  seems  to 
be  more  direct,  in  respect  to  the  perseverance  of  the  saints,  than  almost 
any  other  passage  in  the  Scriptures  which  I  can  iind.  The  sentiment  here 
is  not  dependent  on  the  form  of  a  particular  expression,  (as  it  appears  to 


CHAP.  V.  7.  EPISTLE  TO  THE  ROMANS.  196 

some  consider  to  be  that,  when  Christ  first  began  to  be  mani- 
fested to  the  world,  and  they  think  that  those  are  called 
weak,  who  were  like  children  under  the  tuition  of  the  law. 
I  apply  the  expression  to  every  one  of  us,  and  I  regard  that 
time  to  be  meant,  which  precedes  the  reconciliation  of  each 
one  with  God.  For  as  we  are  all  born  the  children  of  wrath, 
so  we  are  kept  under  that  curse  until  we  become  jiartakers 
of  Christ.  And  he  calls  those  weak,  who  have  nothing  in 
themselves  but  what  is  sinful ;  for  he  calls  the  same  imme- 
diately afterwards  ungodly.  And  it  is  nothing  new,  that 
weakness  should  be  taken  in  this  sense.  He  calls,  in  1  Cor. 
xii.  22,  the  covered  parts  of  the  body  weak ;  and,  in  2  Cor. 
X.  10,  he  designates  his  own  bodily  presence  weak,  because 
it  had  no  dignity.  And  this  meaning  will  soon  again  occur. 
When,  therefore,  we  were  weak,  that  is,  when  we  were  in  no 
way  worthy  or  fit  that  God  should  look  on  us,  at  this  very 
time  Christ  died  for  the  ungodly  :  for  the  beginning  of  reli- 
gion is  faith,  from  which  they  were  all  alienated,  for  whom 
Christ  died.  And  this  also  is  true  as  to  the  ancient  fathers, 
who  obtained  righteousness  before  he  died  ;  for  they  derived 
this  benefit  from  his  future  death.^ 

7.  For  a  just  man,  &c.  The  meaning  of  the  passage  has 
constrained  me  to  render  the  particle  'yap  as  an  afiirmative 
or  declarative  rather  than  as  a  causative.  The  import  of  the 
sentence  is  this,  "  Most  rare,  indeed,  is  such  an  example  to 
be  found  among  men,  that  one  dies  for  a  just  man,  though 
this  may  sometimes  happen :  but  let  this  be  granted,  yet 
for  an  ungodly  man  none  will  be  found  willing  to  die  :  this 

be  in  some  other  passages) ;  but  it  is  fundamentally  connected  with  the 
very  natiu'e  of  the  argument." — Ed. 

^  Others,  as  well  as  Calvin,  such  as  Chrysostom  and  Erasmus,  have 
connected  Kara  xai^ov  with  the  preceding,  and  not  with  the  following  words. 
And  Parens,  who  inclined  to  the  same  view,  gives  this  explanation, — "  He 
distinguishes  the  former  from  the  present  state,  as  though  he  said,  '  We 
Avho  are  now  justified  by  faith  were  formerly  ungodly.'  "  Chrysostom  refers 
to  the  time  of  the  law,  and  considers  the  weakness  here  to  be  that  of  man 
under  the  law.  This  gives  an  emphatic  meaning  to  "  weak,"  which  other- 
wise it  seems  not  to  have,  and  is  countenanced  by  what  is  said  in  ch.  viii. 
3,  where  the  law  is  said  to  be  weak,  but  weak  on  account  of  the  weakness 
of  the  flesh.  At  the  same  time  it  must  be  observed,  that  most  commen- 
tators, like  Beza,  connect  these  words,  xara  xatpov,  with  the  death  of  Christ, 
as  having  taken  place  "  in  due  time,"'  appointed  by  God,  and  pre-signiiied 
by  the  prophets,  according  to  what  is  said  in  Gal.  iv.  4. — Ed. 


196  COMMENTARIES  ON  THE  CHAP.  V.  S. 

is  what  Christ  has  done."'^  Thus  it  is  an  illustration,  derived 
from  a  comparison  ;  for  sucli  an  example  of  kindness,  as 
Christ  has  exhibited  towards  us,  does  not  exist  among  men. 
8.  But  God  confirms,  &c.  The  verb,  crvvLcrrrjaL,  has  various 
meanings  ;  that  which  is  most  suitable  to  this  place  is  that 
of  confirming ;  for  it  Avas  not  the  Apostle's  object  to  excite 
our  gratitude,  but  to  strengthen  the  trust  and  confidence  of 
our  souls.  He  then  confirins,  that  is,  exhibits  his  love  to  us 
as  most  certain  and  complete,  inasmuch  as  for  the  sake  of 
the  ungodly  he  spared  not  Christ  his  own  Son.  In  this,  in- 
deed, his  love  appears,  that  being  not  moved  by  love  on  our 
part,  he  of  his  own  good  will  first  loved  us,  as  John  tells  us. 
(1  John  iii.  16.) — Those  are  here  called  sinners,  (as  in  many 
other  places,)  who  are  wholly  vicious  and  given  up  to  sin, 
according  to  what  is  said  in  John  ix.  31,  "  God  hears  not  sin- 
ners," that  is,  men  abandoned  and  altogether  wicked.  The 
woman  called  "  a  sinner,"  was  one  of  a  shameful  character. 
(Luke  vii.  87.)  And  this  meaning  appears  more  evident 
from  the  contrast  which  immediately  follows, — -for  being  now 
justified  through  his  blood  :  for  since  he  sets  the  two  in  oppo- 

1  Calvin  has  omitted  what  is  said  of  the  "good  "'  man  :  for  whom,  it  is 
said,  one  would  perhaps  even  dare  to  die.  The  "just,"  'Sixaiog,  is  he  who 
acts  according  to  what  justice  requires,  and  according  to  what  the  Rabbins 

say,  "  What  is  mine  is  mine,  and  what  is  thine  is  thine,"  "j?^  J?^)  vE^  vE^ : 
but  the  "  good,"  iya^o;,  is  the  kind,  the  benevolent,  the  beneficent,  called 
H£3  in  Hebrew  ;  who  is  described  by  Cicero  as  one  who  does  good  to  those 
to  whom  he  can,  (vir  bonus  est  is,  qui  prodest  quibus  potest.) 

There  is  here  an  evident  contrast  between  these  Avords  and  those  em- 
ployed in  verses  6  and  8,  to  designate  the  character  of  those  for  whom 
Christ  died.  The  just,  ^ixaios,  is  the  ojiposite  of  the  "  ungodly,"  aAQn;,  who, 
by  not  worshipping  and  honoiu-ing  God,  is  guilty  of  injvistice  of  the  highest 
kind,  and  in  this  sense  of  being  unjust  it  is  found  in  ch.  iv.  5,  Mhere  God 
is  said  to  "justify  the  ungodly,"  that  is,  him  who  is  unjust  by  withholding 
from  God  the  homage  which  rightly  belongs  to  him.  Phavorinus  giv^s 
a.fif/.i'Tos,  unlawful,  imjust,  as  one  of  its  meanings. — What  forms  a  contrast 
with  "  good  "  is  sinner,  a^a^ruxis ,  which  often  means  wicked,  mischievous, 
one  given  to  vice  and  the  doing  of  evil.  Suidas  describes  a-iAa^ruXo'i  as  those 
who  determine  to  live  in  transgression,  o\  -ra-^a^ofiia.  o-u^iji  -Tr^oat^ovfuvoi ;  and 
Schleusner  gives  "  scelestus — wicked,"  "  flagitiosus — full  of  mischief,"  as 
being  sometimes  its  meaning. 

But  the  description  goes  farther,  for  in  ver.  10  the  word  "  enemies, 
'^X^e''"  is  introduced  in  order  to  complete  the  character  of  those  for  whom 
Christ  died.  They  were  not  only  "  ungodly,"  and  therefore  unjust  towards 
God,  and  "  wicked,"  given  to  all  evils  :  but  also  "  enemies,"  entertaining 
hatred  to  God,  and  carrying  on  war,  as  it  were,  against  him. — Ed. 


OHAP.  V.  1 
CIIAK  V.  10.  EPISTLE  TO  THE  ROMANS.  197 

sition,  the  one  to  the  other,  and  calls  those  justified  who  are 
delivered  from  the  guilt  of  sin,  it  necessarily  follows  that 
those  are  sinners  who,  for  their  evil  deeds,  are  condemned.^ 
The  import  of  the  whole  is, — since  Christ  has  attained 
righteousness  for  sinners  by  his  death,  much  more  shall  he 
protect  them,  being  now  justified,  from  destruction.  And  in 
the  last  clause  he  applies  to  his  own  doctrine  the  compari- 
son between  the  less  and  the  greater :  for  it  would  not  have 
been  enough  for  salvation  to  have  been  once  jirocured  for 
us,  were  not  Christ  to  render  it  safe  and  secure  to  the  end. 
And  this  is  what  the  Apostle  now  maintains  ;  so  that  we 
ought  not  to  fear,  that  Christ  will  cut  off  the  current  of  his 
favour  while  we  are  in  the  middle  of  our  course  :  for  inas- 
much as  he  has  reconciled  us  to  the  Father,  our  condition  is 
such,  that  he  purjjoses  more  efficaciously  to  put  forth  and 
daily  to  increase  his  favour  towards  us. 

10.  For  if,  when  we  were  ene--        10.  Si  enim  quum  inimici  esse- 

mies,  we  were  reconciled  to  God  by  mus,   reconciliati    sumus    Deo   per 

the  death  of  his  Son ;  much  more,  mortem    Filii    ejus ;    niulto  magis, 

being  reconciled,  we  shall  be  saved  reconciliati,   servabiraur  per  vitam 

by  his  life.  ipsius. 

This  is  an  explanation  of  the  former  verse,  amplified  by 
introducing  a  comparison  between  life  and  death.  We  were 
enemies,  he  says,  when  Christ  interposed  for  the  purpose  of 
propitiating  the  Father :  through  this  reconciliation  we  are 
now  friends  ;  since  this  was  effected  by  his  death  ;  much 
more  influential  and  efficacious  will  be  his  life."     We  hence 

^  The  meaning  given  to  avvlaTnffi  is  not  peculiar.  It  is  used  with  an 
accusative  in  two  senses, — to  recommend,  to  commend,  to  praise,  as  in 
ch.  xvi.  1 ;  2  Cor.  iii.  1  ;  v.  12;  x.  12,  18  ;  and  also,  to  prove,  to  demon- 
strate, to  shew,  to  render  manifest  or  certain,  and  thus  to  confirm,  as  in 
ch.  iii.  5;  2  Cor.  vi.  4;  vii.  11  ;  Gal.  ii.  18;  Schleusner  refers  to  this 
passage  as  an  instance  of  the  latter  meaning.  That  God  proved,  or 
rendered  manifest,  or  conspicuously  shewed,  his  love,  seems  to  be  the  most 
suitable  idea,  as  the  proof  or  the  evidence  is  stated  in  the  words  which 
follow.  The  Syriac  version  gives  the  sense  of  shewing  or  proving.  Va- 
tabliis  has  "  proves  "  or  verifies  ;  Grotius,  "  renders  conspicuous  ;"  Beza, 
"  commends,"  as  our  version  and  Macknight ;  Doddridge,  "  recommends ;" 
Hodge,  "renders  conspicuous." — Ed. 

2  "  By  his  life,"  the  abstract  for  the  concrete ;  it  means,  "  through  him 
being  alive,"  being  at  God's  right  hand,  having  every  power  committed  to 
him,  and  making  intercession  for  us,  chap.  viii.  34.  "  Because  /  live,  ye 
shall  live  also."  John  xiv.  19. — Ed. 


198  COMMENTARIES  ON  THE  CHAP.    -.11. 

have  ample  proofs  to  strengthen  our  hearts  with  confidence 
respecting  our  salvation.  By  saying  that  we  were  recon- 
ciled to  God  by  the  death  of  Christ,  he  means,  that  it  was 
the  sacrifice  of  expiation,  by  which  God  was  pacified  towards 
the  world,  as  I  have  showed  in  the  fourth  chapter. 

But  the  Apostle  seems  here  to  be  inconsistent  with  him- 
self ;  for  if  the  death  of  Christ  was  a  jjledge  of  the  divine 
love  towards  -us,  it  follows  that  we  were  already  acceptable 
to  him  ;  but  he  says  now,  that  we  were  enemies.  To  this  I 
answer,  that  as  God  hates  sin,  we  are  also  hated  by  him  as 
far  as  we  are  sinners  ;  but  as  in  his  secret  counsel  he  chooses 
us  into  the  body  of  Christ,  he  ceases  to  hate  us  :  but  re- 
storation to  favour  is  unknown  to  us,  until  we  attain  it  by 
faith.  Hence  with  regard  to  us,  we  are  always  enemies, 
until  the  death  of  Christ  interposes  in  order  to  propitiate 
God.  And  this  twofold  aspect  of  things  ought  to  be  no- 
ticed ;  for  we  do  not  know  the  gratuitous  mercy  of  God 
otherwise  than  as  it  appears  from  this — that  he  spared  not 
his  only -begotten  Son  ;  for  he  loved  us  at  a  time  when  there 
was  discord  between  him  and  us :  nor  can  we  sufficiently 
understand  the  benefit  brought  to  us  by  the  death  of  Christ, 
except  this  be  the  beginning  of  our  reconciliation  with  God, 
that  we  are  persuaded  that  it  is  by  the  expiation  that  has 
been  made,  that  he,  who  was  before  justly  angry  with  us,  is 
now  propitious  to  us.  Since  then  our  recejjtion  into  favour 
is  ascribed  to  the  death  of  Christ,  the  meaning  is,  that  guilt 
is  thereby  taken  away,  to  Avhich  we  should  be  otherwise  ex- 
posed. 

11.  And  not  only  so,  but  we  also  11.  Non  solum  autem,  sed  etiara 
joy  in  God,  through  our  Lord  Jesus  gloriamur  in  Deo  per  Dominum 
Christ,  by  whom  we  have  now  re-  lesum  Christum,  per  quem  nunc  re- 
ceived the  atonement.  conciliationem  accepimus. 

11.  And  not  this  only,  &c.  He  now  ascends  into  the 
highest  strain  of  glorying ;  for  when  we  glory  that  God  is 
ours,  whatever  blessings  can  be  imagined  or  wished,  ensue 
and  flow  from  this  fountain  ;  for  God  is  not  only  the  chief 
of  all  good  things,  but  also  possesses  in  himself  the  sum  and 
substance  of  all  blessings ;  and  he  becomes  ours  through 
Christ.      We   then   attain  this  by  faith, — that   nothing   is 


CHAP.  V.  12.  EPISTLE  TO  THE  ROMANS.  199 

wanting  to  us  as  to  happiness.  Nor  is  it  in  vain  that  he  so 
often  mentions  reconciliation  :  it  is,  first,  that  we  may  be 
taught  to  fix  our  eyes  on  tlie  death  of  Christ,  AA'henevcr  we 
speak  of  our  salvation ;  and,  secondly,  that  we  may  know 
that  our  trust  must  be  fixed  on  nothing  else,  but  on  the  ex- 
piation made  for  our  sins. 

-  12.  Wherefore,  as  by  one  man  sin  12.  Quamobrem  sicut  per  nnum 

entered  into  the  world,  and  death  honiinem  peccatum  in  mundimi  in- 

by  sin  ;  and  so  death  passed  upon  all  troiit,  et  per  peccatum  mors  ;  atque 

men,  for  that  all  have  sinned :  ita  in  omnes  homines  mors  perva- 

gata  est,  quandoquidem  omnes  pec- 

caverunt : 

13.  (For  until  the  law  sin  was  in  13.  (Nam  usque  ad  legem  pecca- 
the  world  :  but  sin  is  not  imputed  tmii  erat  in  mundo  ;  peccatum  autera 
when  there  is  no  law.  non  imputatiu",  qiunn  non  est  lex : 

14.  Nevertheless  death  reigned  14.  Sed  regnavit  mors  ab  Adam 
from  Adam  to  JMoses,  even  over  usque  ad  Mosen,  etiam  in  eos  qui 
them  that  had  not  sinned  after  the  non  peccaverunt  ad  similitudinem 
similitude  of  Adam's  transgression,  praevericationis  Adam,  qui  est  figura 
who  is  the  tigm*e  of  him  that  was  to  futuri. 

come. 

12.  Wherefore  as,  &c.  He  now  begins  to  enlarge  on  the 
same  doctrine,  by  comparing  with  it  what  is  of  an  opposite 
character.  For  since  Christ  came  to  redeem  us  from  the 
calamity  into  which  Adam  had  fallen,  and  had  precipitated 
all  his  posterity  with  him,  we  cannot  see  with  so  much  clear- 
ness what  we  have  in  Christ,  as  by  having  what  we  have 
lost  in  Adam  set  before  us,  though  all  things  on  both  sides 
are  not  similar :  hence  Paul  subjoins  an  excej)tion,  which  we 
shall  notice  in  its  place ;  and  we  shall  also  point  out  any 
other  difference  that  may  occur.  The  incompleteness  of  the 
sentence  sometimes  renders  it  obscure,  as  when  the  second 
clause,  which  answers  to  the  former,  is  not  expressed.  But 
we  shall  endeavour  to  make  both  plain  when  we  come  to 
those  parts.^ 

'  The  beginning  of  this  verse  has  occasioned  a  vast  number  of  conjec- 
tures, both  as  to  the  connection  and  as  to  the  corresponding  clause  to  the 
first  sentence.  Most  agree  in  the  main  with  Calvin  on  these  two  points. 
Hodge  announces  a  similar  view  as  to  the  connection  in  these  words, — 
"  The  idea  of  men  being  regarded  and  treated,  not  according  to  their  own 
merits,  but  the  merit  of  another,  is  contrary  to  the  common  mode  of  think- 
ing among  men.  The  Apostle  illustrates  and  enforces  it  by  an  appeal  to  the 
great  analogous  fact  in  the  history  of  the  world." 

As  to  the  corresponding  clause,  that  it  is  foimd  in  the  18th  verse,  there 


200  COMMENTARIES  ON  THE  CHAP.  V.  12. 

Sin  entered  into  the  world,  &c.  Observe  the  order  which 
he  keeps  here  ;  for  he  says,  that  sin  preceded,  and  that  from 
sin  death  followed.  There  are  indeed  some  who  contend, 
that  we  are  so  lost  through  Adam's  sin,  as  though  we  perish- 
ed through  no  fault  of  our  own,  hut  only,  because  he  had 
sinned  for  us.  But  Paul  distinctly  affirms,  that  sin  extends 
to  all  Avho  suffer  its  punishment :  and  this  he  afterwards 
more  fully  declares,  wdien  subsequently  he  assigns  a  reason 
why  all  the  posterity  of  Adam  are  subject  to  the  dominion 
of  death  ;  and  it  is  even  this — because  we  have  all,  he  says, 
sinned.  But  to  sin  in  this  case,  is  to  become  corrupt  and 
vicious  ;  for  the  natural  depravity  which  we  bring  from  our 
mother's  womb,  though  it  brings  not  forth  immediately  its 
own  ^uits,  is  yet  sin  before  God,  and  deserves  his  vengeance  : 
and  this  is  that  sin  which  they  call  original.  For  as  Adam 
at  his  creation  had  received  for  us  as  well  as  for  himself  the 
gifts  of  God's  favour,  so  by  falling  away  from  the  Lord,  he 
in  himself  corrupted,  vitiated,  depraved,  and  ruined  our  na- 
ture ;  for  havino-  been  divested  of  God's  likeness,  he  could 


is  a  common  consent, — Parens,  Willet,  Grotius,  Doddridge,  Scott,  Stuart, 
Chalmers,  &c.  i  the  intervening  verses  are  viewed  as  parenthetic. 

The  phrase,  S/a  touto,  and  also  ?'»  and  oZv,  are  sometimes  nsed  anticipa- 
tively  as  well  as  retrospectively,  as  their  corresponding  particles  are  often  in 
Hebrew.  See  note  on  chap.  ii.  1.  That  Paul  uses  ^la.  touto  in  this  way  ap- 
pears evident  from  chap.  iv.  16  ;  xiii.  6  ;  1  Cor.  xi.  10.  It  anticipates  here, 
as  I  think,  what  is  afterwards  expressed  by  £<p' «?.  as  in  chap.  iv.  16,  by  'Va, 
in  chap.  xiii.  6,  by  ya?,  and  in  1  Cor.  xi.  10,  by  S(a  before  angels.  Then  the 
meaning  of  the  verse  would  be  conveyed  by  the  following  rendering, — 

12.  For  tins  reason — as  through  one  man  sin  entered  into  the  world, 
and  through  sin  death,  even  so  death  came  on  all  men,  because  all 
have  sinned. 

According  to  this  view,  the  corresponding  clause  is  in  the  verse  itself. 
The  sentiment  of  the  passage  is  this, — through  one  man  sin  entered  and 
death  followed ;  and  death  followed  as  to  all  mankind,  because  all  had 
sinned.  Then,  according  to  his  usual  manner,  the  Apostle  takes  up  the 
last  subject,  '•  sin,"  issuing  in  the  death  of  all ;  and  at  the  end  of  the  14th 
verse  he  goes  back  to  "  the  one  man,"  Adam,  who  he  says  was  a  type  of 
another :  and  this  sentence  is  made  the  text  of  what  follows  till  the  end  of 
the  19th  verse.  Having  before  referred  to  the  state  of  things  before  the 
"  law,"  in  the  two  remaining  verses  he  refers  to  the  bearing  of  the  law  on 
his  subject,  and  shows  that  there  is  in  Christ  an  abundant  provision  for  the 
increase  of  sin  occasioned  by  the  law. 

So  abuTidant  is  grace  that  it  is  fully  sufficient  to  remove  original  sin, 
actual  sins — its  fruits,  and  the  sins  discovered  by  the  law,  and  by  its  means 
increased  and  enlianced.     Hence  superabimdance  is  ascribed  to  li.—Ed. 


CHAP.  V.  12.  EPISTLE  TO  THE  ROMANS.  201 

not  have  generated  seed  but  what  was  like  himself.  Hence 
we  have  all  sinned ;  for  we  are  all  imbued  witli  natural  cor- 
ruption, and  so  are  become  sinful  and  wicked.  Frivolous 
then  was  the  gloss,  by  which  formerly  the  Pelagians  endea- 
voured to  elude  the  words  of  Paul,  and  held,  that  sin  de- 
scended by  imitation  from  Adam  to  the  whole  liuman  race ; 
for  Christ  would  in  this  case  become  only  the  exemplar  and 
not  the  cause  of  righteousness.  Besides,  we  may  easily 
conclude,  that  Jie  speaks  not  here  of  actual  sin  ;  for  if  every 
one  for  himself  contracted  guilt,  why  did  Paul  form  a  com- 
parison between  Adam  and  Christ?  It  then  follows  that 
our  innate  and  hereditary  depravity  is  what  is  liere  re- 
ferred to.^ 

1  The  particles  W  J,  at  the  end  of  this  verse,  have  beenvariously^  ren- 
dered, without  much' change  in  the  meaning.  "  In  quo— in  which,"  i.e., 
sin,  Augustine;  "in  quo — in  whom,"  i.e.,  man,  Chrysostom  and  Beza ; 
"  per  quem— by  or  through  whom,"  Grotius ;  "  propterea  quod,"  vel, 
"  quia,"  vel,  "  quoniam— because,"  Luther,  Parens,  and  RapheHus ;  which 
is  the  same  with  that  of  (Jalvin.  See  Matt.  xxvi.  50  ;  2  Cor.  v.  4;  Phil, 
iii.  12. 

Wolfius  quotes  a  singular  passage  from  a  Jewish  Rabbi,  Moses  Tranensis, 
«  In  the  sin  which  the  first  man  sinned,  the  whole  world  through  him  (or 
in  him,  U)  sinned ;  for  he  was  every  man,  or  all  mankind— DTX  73  HT  ''3." 
The  idea  is  exactly  the  same  with  that  of  the  Apostle. 

"  There  are  three  things,"  says  Fareus,  "  which  are  to  be  considered  in 
Adam's  sin,— the  sinful  act,  the  penalty  of  the  law,  and  the  depravity  of 
nature;  or  in  other  words,  the  transgression  of  the  command,  the  pmiish- 
ment  of  death,  and  natural  corruption,  which  was  the  loss  of  God's  image, 
and  in  its  stead  came  deformity  and  disorder.  From  none  of  these  his 
posterity  are  free,  but  all  these  have  descended  to  them  ;  there  is  a  parti- 
cipation of  the  transgression,  an  imputation  of  guilt,  and  the  propagation 
of  natural  depravity.  There  is  a  participation  of  the  sin  ;  for  all  his  pos- 
terity were  seminally  in  his  loins,  so  that  all  sinned  in  his  sin,  as  Levi 
paid  tithes  in  the  loins  of  Abraham;  and  as  children  are  a  part  of  their 
parents,  so  children  are  in  a  manner  partakers  of  their  parents'  sin.  There 
is  also  an  imputation  of  guilt ;  for  the  first  man  so  stood  in  favour,  that 
when  he  sinned,  not  only  he,  but  also  all  his  posterity  fell  with  him,  and 
became  with  him  subject  to  eternal  death.  And  lastly,  there  is  the  fn-o- 
pagation  or  the  generation  of  a  dreadful  deformity  of  nature ;  for  such  as 
Adam  became  after  the  fall,  such  were  the  children  he  begat,  being  after 
his  own  image,  and  not  after  the  image  of  God.  Gen.  v.  1....A11  these 
things,  as  to  the  first  sin,  apply  to  the  parent  and  also  to  the  children,  with 
only  this  difterence— that  Adam  sinning  first  transgressed,  first  contracted 
guilt,  and  first  depraved  his  nature,— and  that  all  these  things  belong  to  his 
posterity  by  participation,  imputation,  and  propagation." 

Both  Stnart  and  Barnes  stumble  here;  and  though  they  denounce 
theorizing,  and  advocate  adherence  to  the  language  of  Scripture,  they 
do   yet  theorize  and  attempt  to  evade  the    plain  and  obvious  meaning 


202  COMMENTAHIES  ON  THE  CHAP.  V.  13. 

IS.  For  until  the  law,  &c.  This  parenthesis  anticipates 
an  objection  :  for  as  there  seems  to  be  no  transgression  with- 
out the  law,  it  might  have  been  doubted  whether  there  were 
before  the  law  any  sin :  that  there  was  after  the  law  ad- 
mitted of  no  doubt.  The  question  only  refers  to  the  time 
preceding  the  law.  To  this  then  he  gives  this  answer — that 
though  God  had  not  as  yet  denounced  judgment  by  a  written 
law,  yet  mankind  were  under  a  curse,  and  that  from  the 
womb  ;  and  hence  that  they  who  led  a  Avicked  and  vicious 
life  before  the  promulgation  of  the  law,  were  by  no  means 
exempt  from  the  condemnation  of  sin  ;  for  there  had  always 
been  some  notion  of  a  God,  to  whom  honour  was  due,  and 
there  had  ever  been  some  rule  of  righteousness.  This  view 
is  so  plain  and  so  clear,  that  of  itself  it  disproves  every  op- 
posite notion. 

But  sin  is  not  imputed,  &c.  Without  the  law  reproving  us, 
we  in  a  manner  sleep  in  our  sins ;  and  though  we  are  not 
ignorant  that  we  do  evil,  we  yet  suppress  as  much  as  we  can 
the  knowledge  of  evil  offered  to  us,  at  least  we  obliterate 
it  by  quickly  forgetting  it.  While  the  law  reproves  and 
chides  us,  it  awakens  us  as  it  were  by  its  stimulating  power, 
that  we  may  return  to  the  consideration  of  God's  judgment. 
The  Apostle  then  intimates  that  men  continue  in  their  per- 
verseness  when  not  roused  by  the  law,  and  that  when  the 
difference  between  good  and  evil  is  laid  aside,  they  securely 
and  joyfully  indulge  themselves,  as  if  there  was  no  judgment 
to  come.  But  that  before  the  law  iniquities  were  by  God 
imputed  to  men  is  evident  from  the  punishment  of  Cain, 
from  the  deluge  by  which  the  whole  world  was  destroyed, 
from  the  fate  of  Sodom,  and  from  the  plagues  inflicted  on 
Pharaoh  and  Abimelech  on  account  of  Abraham,  and  also 

of  this  passage.  But  in  trying  to  avoid  one  diflficulty,  they  make  for 
themselves  another  still  greater.  The  penalty,  or  the  imputation  of  guilt, 
they  admit :  which  is  indeed  undeniable,  as  facts,  as  well  as  Scripture, 
most  clearly  prove  :  but  the  participation  they  deny,  though  words  could 
hardly  be  framed  to  express  it  more  distinctly  than  the  words  of  this  verse ; 
and  thus,  according  to  their  view,  a  punishment  is  inflicted  without  a  pre- 
vious implication  in  an  offence ;  while  the  Scriptural  account  of  the  mat- 
ter is,  according  to  Avhat  Calvin  states,  that  "  sin  extends  to  all  who  sufler 
its  punishment,"  though  he  afterwards  explains  this  in  a  way  that  is  not 
altogether  consistent. — Ed. 


CHAP.  V.  13.  EPISTLE  TO  THE  ROMANS.  203 

from  tlic  plagues  brought  on  the  Egyptians.  That  men  also 
imputed  sin  to  one  another,  is  clear  from  the  many  com- 
plaints and  expostulations  by  which  they  charged  one  an- 
other with  iniquity,  and  also  from  the  defences  by  which  1 
they  laboured  to  clear  themselves  from  accusations  of  doing 
wrong.  There  are  indeed  many  examj)les  which  prove  that 
every  man  was  of  himself  conscious  of  what  was  evil  and  of 
what  was  good*  but  that  for  the  most  part  they  connived  at 
their  own  evil  deeds,  so  that  they  imputed  nothing  as  a  sin 
to  themselves  unless  they  were  constrained.  When  there- 
fore he  denies  that  sin  without  the  law  is  imputed,  he  speaks 
comparatively  ;  for  when  men  are  not  pricked  by  the  goads 
of  the  law,  they  become  sunk  in  carelessness.^ 

But  Paul  wisely  introduced  this  sentence,  in  order  that 
the  Jews  might  hence  more  clearly  learn  how  grievously 
they  offended,  inasmuch  as  the  law  oj^enly  condemned  them  ; 
for  if  they  were  not  exemjJted  from  punishment  whom  God 
had  never  summoned  as  guilty  before  his  tribunal,  what 
would  become  of  the  Jews  to  whom  the  law,  like  a  herald, 
had  proclaimed  their  guilt,  yea,  on  whom  it  denounced  judg- 
ment ?  There  may  be  also  another  reason  adduced  why  he 
expressly  says,  that  sin  reigned  before  the  law,  but  was  not 
imputed,  and  that  is,  that  we  may  know  that  the  cause  of 
death  proceeds  not  from  the  law,  but  is  only  made  known 
by  it.     Hence  he  declares,  that  all  became  miserably  lost 

^  This  verse,  as  bearing  on  the  argument,  may  be  viewed  rather  differ- 
ently. This  and  the  following  verse  contain  an  explanation  or  an  illustra- 
tion of  the  last,  the  12th.  He  states  in  this  verse  two  things  :  a  fact  and 
a  general  principle  ;  the  fact  is,  that  sin,  the  first  sin  in  its  evident  effects, 
(for  he  speaks  throughout  of  no  other  sin,  as  to  Adam,  or  as  producing 
death,)  was  in  the  world  before  the  law  of  Moses  was  given;  and  the 
general  principle  he  avows  is,  that  no  sin  is  imputed  where  there  is  no 
law.  Having  made  this  last  admission,  he  proceeds  in  the  14th  to  say, 
that  "nevertheless,"  or  notwithstanding,  death,  the  eflect  of  sin,  prevailed 
in  the  world,  and  prevailed  even  as  to  those  who  did  not  actually/  or  per- 
sonally sin  as  Adam  did.  He  takes  no  account  of  personal  sins,  for  his 
object  was  to  show  the  effects  of  the  first  sin.  And  then  he  says,  that  in 
this  respect  Adam  was  a  kind  of  type,  a  figure,  a  representative  of  Christ 
who  was  to  come;  and  in  the  three  verses  Avhichfollow,  the  15th,  the  16th, 
and  17th,  he  traces  the  similitude  between  the  two,  pointing  out  at  the 
same  time  the  difference,  which  in  every  instance  is  in  favour  of  the  last 
Adam.  That  ru^os  signifies  here  likeness  and  not  identity,  is  quite  cer- 
tain, whatever  may  be  its  common  meaning,  because  its  import  is  exem- 
plified and  illustrated  in  the  verses  which  follow. — Ed. 


204  COMMENTARIES  ON  THE  CHAP.  V.  14, 

immediately  after  tlie  fall  of  Adam,  though  their  destruction 

was  only  made  manifest  by  the  law.     If  you  translate  the 

adversative  8e,  though,  the  text  would  ran  better ;  for  the 

j  meaning  is,  that  though  men  may  indulge  themselves,  they 

J  cannot  yet  escape  God's  judgment,  even  when  there  is  no 

I  law  to  reprove  them. 

Death  reigned  from  Adatn,  &c.  He  explains  more  clearly 
that  it  availed  men  nothing  that  from  Adam  to  the  time 
when  the  law  was  promulgated,  they  led  a  licentious  and 
careless  life,  while  the  diiFerence  between  good  and  evil  was 
wilfully  rejected,  and  thus,  without  the  warning  of  the  law, 
the  remembrance  of  sin  was  buried  ;  yea,  that  this  availed 
them  nothing,  because  sin  did  yet  issue  in  their  condemna- 
tion. It  hence  appears,  that  death  even  then  reigned  ;  for 
•  the  blindness  and  obduracy  of  men  could  not  stifle  the  judg- 
ment of  God. 

14.  Even  over  them,  &c.  Though  this  passage  is  com- 
monly understood  of  infants,  who  being  guilty  of  no  actual 
sin,  die  through  original  sin,  I  yet  prefer  to  regard  it  as  re- 
ferring to  all  those  who  sinned  without  the  law ;  for  this 
verse  is  to  be  connected  with  the  preceding  clause,  which 
says,  that  those  who  were  without  the  law  did  not  impute 
sin  to  themselves.  Hence  they  sinned  not  after  the  simili- 
tude of  Adam's  transgression  ;  for  they  had  not,  like  him, 
the  will  of  God  made  known  to  them  by  a  certain  oracle  : 
for  the  Lord  had  forbidden  Adam  to  touch  the  fruit  of  the 
tree  of  the  knowledge  of  good  and  evil ;  but  to  them  he 
had  given  no  command  besides  the  testimony  of  conscience. 
The  Apostle  then  intended  to  imply,  that  it  did  not  happen 
,  through  the  difference  between  Adam  and  his  posterity 
I  that  they  were  exempt  from  condemnation.  Infants  are  at 
the  same  time  included  in  their  number. 

Who  is  a  tyj^e  of  him  ivho  luas  to  come.  This  sentence  is 
put  instead  of  a  second  clause ;  for  we  see  that  one  part 
only  of  the  comparison  is  expressed,  the  other  is  omitted — 
an  instance  of  what  is  called  anacoluthon}  You  are  then  to 
take  the  meaning  as  though  it  was  said,  "  As  by  one  man 

1  ^AvaKoXavfov,  not  Consequent :   a  figure  in  grammar  when  a  word  or  a 
clause,  required  by  a  former  one.  is  not  put  down. — Ed. 


CHAP.  V.  15.  EPISTLE  TO  TUB  ROMANS'.  205 

sin  entered  into  the  whole  worhl,  and  death  through  sin,  so 
by  one  man  righteousness  returned,  and  life  through  right- 
eousness." But  in  saying  that  Adam  bore  a  resemblance  to 
Christ,  there  is  nothing  incongruous ;  for  some  likeness 
often  appears  in  things  wholly  contrary.  As  then  we  are 
all  lost  through  Adam's  sin,  so  we  are  restored  through 
Christ's  righteousness  :  hence  he  calls  Adam  not  inaptly  the 
type  of  Christ.  But  observe,  that  Adam  is  not  said  to  be 
the  type  of  sin,  nor  Christ  the  type  of  righteousness,  as 
though  they  led  the  way  only  by  their  example,  but  that 
the  one  is  contrasted  with  the  other.  Observe  this,  lest  you 
should  foolishly  go  astray  with  Origen,  and  be  involved  in  a 
jjernicious  error  ;  for  he  reasoned  philosophically  and  pro- 
fanely on  the  corruption  of  mankind,  and  not  only  dimi- 
nished the  grace  of  Christ,  but  nearly  obliterated  it  altoge- 
ther. The  less  excusable  is  Erasmus,  who  labours  much  in 
palliating  a  notion  so  grossly  delirious. 

15.  But  not  as  the  offence,  so  also         15.  Sed  non  siciit  delictum,  ita  et 

is  the  free  gift.     For  if  through  the  doniuii ;  nam  si  imius  delicto  >  multi 

offence  of  one  many  be  dead  ;  much  mortui  sunt,  multo  magis  gratia  Dei 

more  the  grace  of  God,  and  the  gift  et  donum    Dei  in  gratia,    quae  fuit 

by  grace,  i('/aV/(  is  by  one  man,  Jesus  imius  '  hommis    Christi,  in    multos 

Clu'ist,  hath  abounded  unto  many.  abundavit. 

lo.  But  not  as  the  offence,  &c.  Now  follows  the  rectify ing 
or  the  completion  of  the  comparison  already  introduced. 
The  Apostle  does  not,   however,  very  minutely  state  the' 

1  Delicto — fault,  'zra^a.Tra//.a. — stumbling,  fall,  transgression.  Perhaps 
the  last  would  be  the  best  word  here.  It  is  rendered  sometimes  in  the 
plural  number  "trespasses,"  Matt,  xviii.  35;  2  Cor.  v.  19;  Eph.  ii.  1. 
Macknight  renders  it  here  "  fall,"  but  most  "  offence."  The  comparison 
here  is  between  the  sin  of  one,  which  produced  death,  and  the  grace  of 
God  through  one,  which  brings  the  '•  gift"  of  life  ;  and  the  difference, 
"  much  more,"  seems  to  refer  to  the  exuberance  of  grace  by  ^\  hich  man  is 
to  be  raised  to  a  higher  state  than  that  from  which  Adam  fell.  "  A  little 
lower  than  the  angels  "  was  man  in  his  first  creation ;  he  is  by  exuberance 
of  grace  to  be  raised  to  a  state  as  high  as  that  of  angels,  if  not  higher;  or 
we  may  take  "  much  more"  as  intimating  the  greater  power  of  grace  to 
recover  than  sin  to  destroy.  Sin  is  the  act  of  man,  and  issued  in  death  ;  but 
grace  is  the  act  of  God,  and  will  therefore  with  greater  certainty  issue  in 
life. 

"  Adam's  life  after  his  fall  was  even  as  a  slow  dying,  that  reached  its 
completion  in  his  physical  death  ;  Christ's  Xua-rolnins  of  mankind  is  also 
gradual,  the  height  of  which  is  in  the  glorification  of  the  body." — Olshamcn. 


206  COMMENTARIES  ON  THE  CHAP.  V.  15. 

points  of  difference  between  Christ  and  Adam,  but  he  ob- 
viates errors  into  which  we  might  otherwise  easily  fall,  and 
what  is  needful  for  an  explanation  we  shall  add.  Though 
he  mentions  oftentimes  a  difference,  yet  there  are  none  of 
these  repetitions  in  which  there  is  not  a  want  of  a  corre- 
sponding clause,  or  in  which  there  is  not  at  least  an  ellipsis. 
Such  instances  are  indeed  defects  in  a  discourse ;  but  they 
are  not  prejudicial  to  the  majesty  of  that  celestial  wisdom 
which  is  taught  us  by  the  Apostle  ;  it  has,  on  the  contrary, 
so  happened  through  the  providence  of  God,  that  the  highest 
mysteries  have  been  delivered  to  us  in  the  garb  of  an  humble 
style,^  in  order  that  our  faith  may  not  depend  on  the  potency 
of  human  eloquence,  but  on  the  efficacious  working  of  the 
Spirit  alone. 

He  does  not  indeed  even  now  expressly  supply  the  defi- 
ciency of  the  former  sentence,  but  simply  teaches  us,  that 
there  is  a  greater  measure  of  grace  procured  by  Christ,  than 
of  condemnation  introduced  by  the  first  man.  What  some 
think,  that  the  Apostle  carries  on  here  a  chain  of  reasoning, 
I  know  not  whether  it  will  be  deemed  by  all  sufficiently 
evident.  It  may  indeed  be  justly  inferred,  that  since  the 
fall  of  Adam  had  such  an  effect  as  to  produce  the  ruin  of 
many,  much  more  efficacious  is  the  grace  of  God  to  the  be- 
nefit of  many  ;  inasmuch  as  it  is  admitted,  that  Christ  is 
much  more  powerful  to  save,  than  Adam  was  to  destroy. 
But  as  they  cannot  be  disproved,  who  wish  to  take  the  pas- 
sage without  this  inference,  I  am  willing  that  they  should 

*  "  Sub  contemptibili  verborum  liumilitate."  This  sort  of  derogatory 
language  as  to  the  style  of  Scripture,  Calvin  had  evidently  learnt  from  the 
fathers.  Chrysostom  and  Jerome  did  sometimes  say  most  unwarrantable 
things  in  this  respect,  and  that  in  a  great  measure  because  they  did  not 
understand  the  style  of  the  New  Testament,  and  in  part  with  the  view  of 
taking  away,  by  an  admission,  the  force  of  objections  alleged  by  admirers 
of  Grecian  and  refined  diction.  The  style  of  the  New  Testament  is  that 
of  the  Old  ;  and  hardly  any  of  the  fathers,  except  Origen  and  Jerome, 
knew  Hebrew,  and  the  latter  learnt  it  only  in  his  old  age,  so  that  he  could 
have  had  no  great  insight  into  its  peculiarities.  One  like  Chiysostom, 
brought  up  in  the  refinements  of  Grecian  literature,  was  a  very  unfit  judge 
of  the  style  of  the  New  Testament,  and  hence  it  is  that  the  criticisms  of 
the  Greek  fathers  in  general  are  comparatively  of  very  little  value. 

The  whole  of  this  passage,  12-19,  is  constructed  according  to  the  model 
of  the  Hebrew  style  ;  and  when  rightly  imderstood,  it  will  appear  to  con- 
tain none  of  those  defects  ascribed  to  it. — Ed. 


ClIAP.  V.  15.  EPISTLE  TO  TUB  ROMANS.  207 

choose  either  of  these  views  ;  though  what  next  follows  can- 
not be  deemed  an  inference,  yet  it  is  of  the  same  meaning. 
It  is  hence  probable,  that  Paul  rectifies,  or  by  way  of  ex- 
ception modifies,  what  he  had  said  of  tbe  likeness  between 
Christ  and  Adam. 

But  observe,  that  a  larger  number  (plm^es)  are  not  here 
contrasted  with  many  (multis,)  for  he  speaks  not  of  the  num- 
ber of  men  :  but  as  the  sin  of  Adam  has  destroyed  many,  he 
draws  this  conclusion, — that  the  righteousness  of  Christ  will 
be  no  less  efficacious  to  save  many.-^ 

When  he  says,  by  the  offence  of  one,  &c.,  understand  him 
as  meaning  this, — that  corruption  has  from  him  descended 
to  us :  for  we  perish  not  through  his  fault,  as  though  we 
were  blameless ;  but  as  his  sin  is  the  cause  of  our  sin,  Paul 
ascribes  to  him  our  ruin :  our  sin  I  call  that  which  is  im- 
planted in  us,  and  with  which  we  are  born. 

The  grace  of  God  and  the  gift  of  God  through  grace,  &c. 
Grace  is  properly  set  in  opposition  to  offence  ;  the  gift  which 
j)roceeds  from  grace,  to  death.  Hence  grace  means  the  free 
goodness  of  God  or  gratuitous  love,  of  which  he  has  given  us 
a  proof  in  Christ,  that  he  might  relieve  our  misery :  and 
gift  is  the  fruit  of  this  mercy,  and  hath  come  to  us,  even  the 

1  It  is  evident  that  "  the  many,"  ol  ■roXXai,  include  those  connected  with 
the  two  parties — the  many  descendants  of  Adam,  and  the  many  beUevers 
in  Christ.  And  "  the  many"  was  adopted  to  form  a  contrast  with  the 
"one." 

"  The  many"  are  termed  "all"  in  ver.  18,  and  again,  "  the  many,"  in 
ver.  19.  They  are  called  "the  many"  and  "all"  alike  with  regard  both 
to  Adam  and  to  Christ.  Some  maintain  that  the  terms  are  coextensive 
in  the  two  instances.  That  the  whole  race  of  man  is  meant  in  the  one 
instance,  cannot  be  doubted :  and  is  there  any  reason  why  the  whole  race 
of  man  should  not  be  included  in  the  second  ?  Most  clearly  there  is.  The 
Apostle  speaks  oiAdam  and  his  posterity,  and  also  of  Christ  and  his  people, 
or  those  "  who  receive  abundance  of  grace,"  or,  "  are  made  righteous ;" 
and  "  the  many  "  and  the  "  all "  are  evidently  those  who  belong  to  each  se- 
parately. In  no  other  way  can  the  words  Avith  any  consistency  be  mider- 
stood.  All  who  fell  in  Adam  do  not  certainly  "  receive  abundance  of 
grace,''  and  are  not  "  made  righteous."  And  it  is  not  possible,  as  Profes- 
sor Hodge  observes,  "  so  to  eviscerate  such  declarations  as  these,  as  to 
make  them  to  contain  nothing  more  than  that  the  chance  of  salvation  is 
offered  to  all  men."  This  is  indeed  contrary  to  evident  facts.  Nor  can 
they  mean,  that  a  way  of  acceptance  has  been  opened,  which  is  suitable  to 
all ;  for  though  this  is  true,  it  yet  cannot  be  the  meaning  here.  Hence 
"  the  many  "  and  the  "  all,"  as  to  Adam,  are  all  his  descendants ;  and  "  the 
many"  and  the  "  all,"  as  to  Christ,  are  those  who  believe. — Ed. 


208  COMMENTARIES  ON  THE  CHAP.  V.  16. 

reconciliation  by  wliicli  we  have  obtained  life  and  salvation, 
righteousness,  newness  of  life,  and  every  other  blessing.  We 
hence  see  how  absurdly  the  schoolmen  have  defined  grace, 
who  have  taught  that  it  is  nothing  else  but  a  quality  infused 
into  the  hearts  of  men :  for  grace,  properly  speaking,  is  in 
God  ;  and  what  is  in  us  is  the  effect  of  grace.  And  he  says, 
that  it  is  by  one  man ;  for  the  Father  has  made  him  the 
fountain  out  of  whose  fulness  all  must  draw.  And  thus  he 
teaches  us,  that  not  even  the  least  drop  of  life  can  be  found 
out  of  Christ, — that  there  is  no  other  remedy  for  our  povei'ty 
and  want,  than  what  he  conveys  to  us  from  his  own  abund- 
ance. 

16.   And  not  as  t«  was  by  one  that         16.  Et  non  sicut  per  umim  qui 

sinned,'  so  is  the  gift :  for  the  judg-  peecaverat,    ita    donum ;    judicium 

ment  was  by  one  to  condemnation,  enim  ox  imo  in  condemationem,  do- 

but  the  free  gift  is  of  many  offences  num  autem  ex  multis  deUctis  in  jus- 

imto  justification.  tificationem. 

16.  This  is  especially  an  explanation  of  what  he  had  said 
before, — that  by  one  oifence  guilt  issued  in  the  condemna- 
tion of  us  all,  but  that  grace,  or  rather  tiie  gratuitous  gift, 
is  efficacious  to  our  justification  from  many  oftences.  It  is 
indeed  an  expansion  of  what  the  last  verse  contains  ;  for 
he  had  not  hitherto  expressed,  how  or  in  what  respect  Christ 
excelled  Adam.  This  difference  being  settled,  it  appears 
evident,  that  their  opinion  is  impious,  who  have  taught  that 
we  recover  nothing  else  by  Christ  but  a  freedom  from  ori- 
ginal sin,  or  the  corruption  derived  from  Adam.  Observe 
also,  that  these  many  ofiences,  from  which  he  affirms  we  are 
freed  through  Christ,  are  not  to  be  understood  only  of  those 
which  ever}^  one  must  have  committed  before  baptism,  but 

'  Many  copies  have  a^a^rsj^aros — sin ;  but  it  is  a  i*eading  deemed  by 
Griesbach  of  less  authority  than  the  received  text,  af^x^Txa-avros — sinning : 
yet  there  being  good  MSS.  in  its  favour,  and  several  versions,  especially 
the  Si/riae  and  the  Vulgate,  and  the  passage  requiring  it.  this  reading  is 
to  be  preferred.     Then  the  rendering  Avovdd  be  the  following, — 

And  not  as  through  one  sin,  is  the  free  gift — (S«;^»^.a  -.)  for  judgment 

was  indeed  from  one  sin  to  condemnation,  but  the  free  favour  ix^?"^- 

fice.)  is  from  many  trespasses  to  justification. 

It  is  the  character  of  the  Apostle's  style  to  change  his  words,  while  the 

same  idea  is  often  intended.     The  comparison  here  is  between  the  one  sin 

which  issued  in  condemnation,  and  the  many  trespasses  or  offences,  from 

which  a  justification  is  the  favour  obtained. — Ed. 


CHAP.  V.  1 7.  EPISTLE  TO  THE  ROMANS.  20.9 

also  of  those  by  which  the  saints  contract  daily  new  guilt ; 
and  on  account  of  which  they  would  be  justly  exposed  to 
condemnation,  were  they  not  continually  relieved  by  this 
grace. 

He  sets  gift  in  opposition  to  judgment :  by  the  latter 
he  means  strict  justice ;  by  the  former,  gratuitous  pardon. 
From  strict  justice  comes  condemnation  ;  from  pardon,  abso- 
lution. Or,  which  is  the  same  thing,  were  God  to  deal  with 
us  according  to  justice,  we  should  be  all  undone ;  but  he 
justifies  us  freely  in  Christ. 

17.  For  if  by  one  man's  offence  17.  Si  enini  imiiis   delicto  mors 

death  reigned  by  one;  much  more  they  regnavit  per  imum;   nnilto   magis, 

which  receive  abmidance  of  grace,  qui  exuberantiam  gratiaj  et  donijus- 

and  of  the  gift  of  righteousness,  shall  titise  acceperunt,  in  vita  rcgnabunt 

reign  in  Ufe  by  one,  Jesus  Christ.)'  per  unum  lesum  Clu-istum.) 

17.  For  if  for  the  offence  of  one,  &c.  He  again  subjoins  a 
general  explanation,  on  which  he  dwells  still  further ;  for  it 
was  by  no  means  his  purpose  to  explain  every  part  of  the 
subject,  but  to  state  the  main  points.  He  had  before  de- 
clared, that  the  power  of  grace  had  surpassed  that  of  sin : 
and  by  this  he  consoles  and  strengthens  the  faithful,  and,  at 
the  same  time,  stimulates  and  encourages  them  to  meditate 
on  the  benignity  of  God.  Indeed  the  design  of  so  studious 
a  repetition  was, — that  the  grace  of  God  might  be  worthily 
set  forth,  that  men  might  be  led  from  self-confidence  to  trust 
in  Christ,  that  having  obtained  his  grace  they  might  enjoy 
full  assurance ;  and  hence  at  length  arises  gratitude.  The 
sum  of  the  whole  is  this — that  Christ  surpasses  Adam  ;  the 
sin  of  one  is  overcome  by  the  righteousness  of  the  other ;  the 
curse  of  one  is  effaced  by  the  grace  of  the  other ;  from  one, 

^  This  verse,  according  to  the  usual  manner  of  the  Apostle,  whose  style 
is  that  of  the  Prophets,  includes  the  two  main  ideas  of  the  two  preceding 
verses,  in  another  form,  and  in  an  inverted  order,  as  it  refers  first  to  the  one 
o  fence  and  then  to  the  one  man,  in  the  first  clause  ;  and  the  same  order  is 
followed  in  the  second ;  "  the  exuberance  of  grace "  is  to  cover  the  many 
offences  before  mentioned,  as  opposed  to  the  one  offence,  and  to  one  man  is 
opposed  one  Christ  Jesus. 

The  reading  b  rZ  hi,  though  according  to  Griesbach,  it  is  not,  as  to 
MSS.,  of  equal  authority  with  the  received  text,  is  yet  to  be  preferred  ;  for 
Tov  Ivos  makes  a  tautology,  and  destroys  the  order  wliich  we  find  preserved 
in  the  second  clause.— Ed.^' 


210  COMMENTARIES  ON  THE  CHAP.  V.  J  7. 

deatli  has  proceeded,  which  is  absorbed  by  the  life  which 
the  other  bestows. 

But  the  parts  of  this  comparison  do  not  correspond ;  in- 
stead of  adding,  "  the  gift  of  life  shall  more  fully  reign  and 
flourish  through  the  exuberance  of  grace,"  he  says,  that  "  the 
faithful  shall  reign  ;"  which  amounts  to  the  same  thing  ;  for 
the  reign  of  the  faithful  is  in  life,  and  the  reign  of  life  is  in 
the  faithful. 

It  may  further  be  useful  to  notice  here  the  difference  be- 
tween Christ  and  Adam,  which  the  Apostle  omitted,  not 
because  he  deemed  it  of  no  importance,  but  unconnected 
Avith  his  present  subject. 

The  first  is,  that  by  Adam's  sin  we  are  not  condemned 
through  imputation  alone,  as  though  we  were  punished  only 
for  the  sin  of  another ;  but  we  suffer  his  punishment,  be- 
cause we  also  ourselves  are  guilty ;  for  as  our  nature  is  vi- 
tiated in  him,  it  is  regarded  by  God  as  having  committed  sin. 
But  through  the  righteousness  of  Christ  we  are  restored  in 
a  different  way  to  salvation  ;  for  it  is  not  said  to  be  accepted 
for  us,  because  it  is  in  us,  but  because  Ave  possess  Christ 
himself  with  all  his  blessings,  as  given  to  us  through  the 
bountiful  kindness  of  the  Father.  Hence  the  gift  of  right- 
eousness is  not  a  quality  Avith  Avhicli  God  endows  us,  as 
some  absurdly  explain  it,  but  a  gratuitous  imputation  of 
righteousness  ;  for  the  Apostle  plainly  declares  Avhat  he  un- 
derstood by  the  word  grace.  The  other  difference  is,  that 
the  benefit  of  Christ  does  not  come  to  all  men,  while  Adam 
has  involved  his  Avhole  race  in  condemnation  ;  and  the  rea- 
son of  this  is  indeed  evident ;  for  as  the  curse  we  derive 
from  Adam  is  conveyed  to  us  by  nature,  it  is  no  wonder  that 
it  includes  the  whole  mass ;  but  that  we  may  come  to  a  par- 
ticipation of  the  grace  of  Christ,  we  must  be  ingrafted  in 
him  by  faith.  Hence,  in  order  to  partake  of  the  miserable 
inheritance  of  sin,  it  is  enough  for  thee  to  be  man,  for  it 
dwells  in  flesh  and  blood ;  but  in  order  to  enjoy  the  right- 
eousness of  Christ  it  is  necessary  for  thee  to  be  a  believer ; 
for  a  participation  of  him  is  attained  only  by  faith.  He 
is  communicated  to  infants  in  a  peculiar  way;  for  they  have 
by  covenant  the  right  of  adoption,  by  which  they  pass  over 


CHAP.  V.  18.  EPISTLE  TO  THE  ROMANS.  211 

unto  a  participation  of  Christ,^  Of  the  cliildren  of  the  godly 
I  speak,  to  whom  the  promise  of  grace  is  addressed  ;  for 
others  are  by  no  means  exempted  from  the  common  lot. 

18.  Therefore,  as  by  the  oflFence  of        18.  Itaque  quemadmodum,  per 

one  judgment  came  upon  all  men  to  unius  delictum,  in  omnes  homines 

condemnation  ;  even  so  by  the  right-  in    condemnatiouem  ;    sic    et    per 

eousness  of  one  the  free  gift  came  up-  unius    justificationem,     in    omnes 

on  all  men  unto  justification  of  life.  homines  in  justificationem  vitse. 

18.  Therefore,  &c.  This  is  a  defective  sentence  ;  it  will  be 
complete  if  the  words  condemnation  and  justification  be  read 
in  the  nominative  case  ;  as  doubtless  you  must  do  in  order 
to  complete  the  sense.  We  have  here  the  general  conclusion 
from  the  preceding  comparison ;  for,  omitting  the  mention 
of  the  intervening  explanation,  he  now  completes  the  com- 
l  irison,  "  As  by  the  offence  of  one  we  were  made  (constituti) 
sinners  ;  so  the  righteousness  of  Christ  is  efficacious  to  jus- 
tify us."  He  does  not  say  the  righteousness — ScKaioa-vprjv, 
but  the  justification — ScKalco/jia,^  of  Christ,  in  order  to  remind 
us  that  he  was  not  as  an  individual  just  for  himself,  but  that 
the  righteousness  with  which  he  was  endued  reached  ferther, 
in  order  that,  by  conferring  this  gift,  he  might  enrich  tlie 
faithful.  He  makes  this  favour  common  to  all,  because  it  is 
propounded  to  all,  and  not  because  it  is  in  reality  extended 
to  all;  for  though  Christ  suffered  for  the  sins  of  the  whole 
Avorld,  and  is  offered  through  God's  benignity  indiscrimin- 
ately to  all,  yet  all  do  not  receive  him.^ 

'  The  original  is,  "  Habent  enim  in  foedere  jus  adoptionis,  quo  in  Christi 
communionera  transeunt. " — JSd. 

■  The  meaning  of  this  word  is  evident  here ;  for  it  stands  in  contrast 
with  ■rx^d'TTwfiix, — offence  or  transgression,  in  the  former  clause,  and  is 
identical  in  sense  with  tiwaxoy, — obedience,  in  the  next  verse.  It  means 
what  is  appointed  and  adjudged  as  right ;  and  hence  it  is  rendered  "  or- 
dinance," Luke  i.  6  ;  "judgment,"  Rom.  i.  32  ;  and,  in  verse  16  of  this 
chapter,  "justification,"  when  it  stands  opposed  to  xa.raK^if/.a. — condemna- 
tion, and  means  absolution,  acquittal,  as  the  determination  of  the  judge. 
It  signifies  here,  that  what  Clu"ist  did  was  according  to  God's  appoint- 
ment ;  it  was  something  directly  contrary  to  oftence  or  transgression ;  and 
Avhat  it  was  is  explained  in  the  next  verse  by  the  word  "  obedience." 
Wolfius  says,  that  'Sixa'iu/^a  is  the  satisfaction  of  Christ,  or  his  active  and 
passive  obedience,  verse  19, — that  hxaioa-uvyi  is  the  merit  of  Christ,  obtained 
by  his  death  and  applied  to  us  by  faith,  chap.  iii.  22, — and  that  hxaiaxri; 
is'  the  act  of  justification  wliich  follows  from  the  satisfaction  of  Christ, 
apprehended  by  faith. — Ed. 

*  "  Nam  etsi  passus  est  Christus  pro  peccatis  totius  mundi,  atque  omni- 


212  COMMENTARIES  ON  TIIS  CHAP.  V.  19. 

These  two  words,  wliicli  he  had  before  used,  judgment  and 
grace,  may  be  also  introduced  here  in  this  form,  "  As  it  was 
through  God's  judgment  that  the  sin  of  one  issued  in  the 
condemnation  of  many,  so  grace  will  be  efficacious  to  the 
justification  of  many."  Justification  of  life  is  to  be  taken, 
in  my  judgment,  for  remission,  which  restores  life  to  us,  as 
though  he  called  it  life-giving.^  For  whence  comes  the  hope 
of  salvation,  except  that  God  is  propitious  to  us ;  and  we 
must  be  just,  in  order  to  be  accepted.  Then  life  proceeds 
from  justification.^ 

19.  For  as  by  one  man's  disobe-  19.  Quemadmodum  enim  per  dis- 

dience  many  were  made  sinners ;  so  obedientiam  unius  hominis  peccatores 

by  the  obedience  of  one  shall  many  constituti  sunt  midti ;  sic  et  per  obedi- 

be  made  righteous.  entiam  unius  justiconstituenturmulti. 

This  is  no  tautology,  but  a  necessary  explanation  of  the 
former  verse.  For  he  shows  that  we  are  guilty  through  the 
offence  of  one  man,  in  such  a  manner  as  not  to  be  ourselves 
innocent.  He  had  said  before,  that  we  are  condemned  ;  but 
that  no  one  might  claim  for  himself  innocency,  he  also  sub- 
joined, that  every  one  is  condemned  because  he  is  a  sinner. 
And  then,  as  he  declares  that  we  are  made  righteous  through 
the  obedience  of  Christ,  we  hence  conclude  that  Christ,  in 
satisfying  .the  Father,  has  provided  a  righteousness  for  us. 

bus  indiiFerenter  Dei  benignitate  offertur;  non  tamen  omnes  apprehen- 
duni/'  It  appears  from  tliis  sentence  that  Calvin  held  general  redemp- 
tion.— £Jd. 

'  It  is  an  Hebraistic  form  of  speaking,  genitivtis  effectus.  Its  meaning 
is,  that  it  is  a  justification  unto  life,  whose  end  is  life,  or,  which  issues  in 
life,  that  is,  eternal  life,  according  to  its  import  in  verse  17,  when  reigning 
in  life — Iv  iiori,  is  spoken  of;  and  the  word  "  eternal,"  is  added  to  it  in  the 
last  verse.  This  life  commences  with  justification,  and  therefore  this  view 
includes  what  Calvin  says,  though  it  extends  farther. — Ed. 
"^  In  our  version  are  introduced  "judgment"  and  "free-gift,"  from  verse 
16 ;  and  it  is  what  has  been  done  by  most  interpreters.  The  words  are 
foimd  here  in  no  MSS. ;  but  there  is  another  reading  countenanced  by  four 
MSS.,  as  given  by  Oi-ieshach,  and  two  of  them  ancient;  the  word  for 
offence  is  put  in  the  nominative  case,  ro  •xa^a.'rrufi.a,  and  the  word  for 
righteousness  the  same,  to  '^iKaiuf/.a..     Then  the  reading  wovdd  be — 

18.  So  then,  as  tln*ough  one  the  transgression  was,  as  to  all  men, 

unto  condemnation ;  so  also  through  one  the  righteousness  is, 

as  to  all  men,  unto  justification  of  life. 
This  agrees  better  with  the  following  verse,  though  the  meaning  is  sub- 
stantially the  same  with  what  is  given  in  our  version. — Ed. 


CHAP.  V.  20.  EPISTLE  TO  THE  ROMANS.  213 

It  then  follows,  that  righteousness  is  in  Christ,  and  that  it 
is  to  be  received  by  us  as  what  peculiarly  belongs  to  him. 
He  at  the  same  time  shows  what  sort  of  righteousness  it  is, 
by  calling  it  obedience.  And  here  let  us  especially  observe 
what  we  must  bring  into  God's  presence,  if  we  seek  to  be 
justified  by  works,  even  obedience  to  the  law,  not  to  this  or 
to  that  part,  but  in  every  respect  perfect ;  for  when  a  just 
man  falls,  all  his  former  righteousness  will  not  be  remem- 
bered. We  may  also  hence  learn,  how  false  are  the  schemes 
which  they  take  to  pacify  God,  who  of  themselves  devise 
what  they  obtrude  on  him.  For  then  only  we  truly  worship 
him  when  we  follow  what  he  has  commanded  us,  and  render 
obedience  to  his  word.  Away  then  with  those  who  confi- 
aently  lay  claim  to  the  righteousness  of  works,  which  cannot 
otherwise  exist  than  when  there  is  a  full  and  complete  ob- 
servance of  the  law  ;  and  it  is  certain  that  this  is  nowhere 
to  be  found.  We  also  learn,  that  they  are  madly  foolish 
who  vaunt  before  God  of  works  invented  by  themselves, 
which  he  regards  as  the  filthiest  things ;  for  obedience  is 
better  than  sacrifices. 


20.  Moreover,  the  law  entered,  20.  Lex  vero  intervenit,  ut  abun- 
that  the  offence  might  abound  i^  but  daret  delictum ;  ubi  vero  abmidavit 
where  sin  abounded,  grace  did  much  delictiun,  superabundavit  et  gratia : 
more  abound : 

21.  That  as  sin  hath  reigned  unto  21.  Quo,  sicut  regnavit  peccatum 
death,  even  so  might  grace  reign  per  mortem,  sic  et  gratia  regnet  per 
through  righteousness  unto  eternal  justitiaminvitanifeternamperlesimi 
life  by  Jesus  Christ  our  Lord.  Christum  Dominum  nostrum. 


20.  But  the  law  intervened,  &c.  This  subject  depends  on 
what  he  had  said  before, — that  there  was  sin  before  the  law 
was  published.  This  being  the  case,  then  follows  immedi- 
ately this  question — For  what  purpose  was  the  law  given  ? 
It  was  therefore  necessary  to  solve  this  difficulty  ;  but  as  a 
longer  digression  was  not  suitable,  he  deferred  the  subject 


1  nxsovairx,  which  means  to  grow  more  and  more,  to  increase,  to  multi- 
ply: it  is  a  different  verb  from  that  in  the  last  clause.  "What  he  calls 
"  offence"  or  "  fall"'  in  this  member  of  the  sentence,  he  calls  "  sin"  in  the 
next.  It  is  still  "  the  fall"  or  "  the  sin"  which  caused  it:  for  that  is 
the  parent  of  every  other  sin. — Ed. 


214  COMMENTARIES  ON  THE  CHAP.  V.  20. 

and  handled  it  in  another  place :  and  now  by  the  way  he 
only  says,  that  the  law  entered/  that  sin  might  abound  ; 
for  he  describes  not  here  the  whole  office  and  use  of  the  law, 
but  only  touches  on  one  part,  which  served  his  present  pur- 
pose. He  indeed  teaches  us,  that  it  was  needful  that  men's 
ruin  should  be  more  fully  discovered  to  them,  in  order  that 
a  passage  might  be  opened  for  the  favour  of  God.  They 
were  indeed  shipwrecked  before  the  law  was  given  ;  as  how- 
ever they  seemed  to  themselves  to  swim,  while  in  their  de- 
struction, they  were  thrust  down  into  the  deep,  that  their 
deliverance  might  appear  more  evident,  when  tliey  thence 
emerge  beyond  all  human  expectation.  Nor  was  it  unrea- 
sonable, that  the  law  should  be  partly  introduced  for  this 
end — that  it  might  again  condemn  men  already  condemned; 
for  nothing  is  more  reasonable  than  that  men  should, 
through  all  means  be  brought,  nay,  forced,  by  being  proved 
guilty,  to  know  their  own  evils. 

That  offence  might  abound,  &c.  It  is  well  known  how 
some,  following  Augustine,  usually  explain  this  passage, — 
that  lust  is  irritated  the  more,  while  it  is  checked  by  the 
restraints  of  the  law ;  for  it  is  man's  nature  to  strive  for 
what  is  forbidden.  But  I  understand  no  other  increase  to 
be  intended  here  than  that  of  knowledge  and  of  obstinacy  ; 
for  sin  is  set  by  the  law  before  the  eyes  of  man,  that  he  may 
be  continually  forced  to  sec  that  condemnation  is  prepared 
for  him.     Thus  sin  disturbs  the  conscience,  which,  when  cast 

^  "  Intercessisse  legem — that  the  law  came  between,"  i.e.,  Adam  and 
Christ ;  va.^ii(rriXhv,  from  'ra^a,  with,  besides,  or  between,  and  u(ri^x''f^'^'i 
to  enter.  It  occurs  elsewhere  only  in  Gal.  ii.  4,  Avhere  it  is  rendered, 
"  came  in  privily,"  as  required  by  the  context.  But  it  cannot  be  so  ren- 
dered here.  Schleusner  says,  that  it  simply  means  to  enter,  and  that  it  is 
so  used  by  Philo.  It  is  thus  rendered  by  the  Syriac  and  Arabic  versions. 
Erasmus  has  "  obiter  subiit,  vel,  irrepsit — came,  or,  crept  in  by  the  by ;" 
Hammond  has  the  same  ;  but  Beza  attaches  the  idea  of  besides  to  ^aja, — 
"  prajterea  introiit — entered  in  besides,"  i.e.,  in  addition  to  the  disease 
under  which  all  men  laboured,  having  been  contaminated  by  that  of  the 
first  sin.  "  Intervenit — intervened,"  is  the  rendering-  of  Grotius  ;  that  is, 
the  law  intervened  between  the  beginning  of  sin  and  the  begiiuiing  of  new 
righteousness.  "  The  law,"  says  Hodge,  "  was  superinduced  on  a  plan 
already  laid.  It  was  not  designed  for  the  accomplishment  of  man's 
salvation,  that  is,  either  for  his  justification  or  sanctification,  but  for  the 
accomplishment  of  a  very  subordinate  part  in  the  great  scheme  of  mercy." 
—Ed. 


CHAP.  V.  21.  EPISTLE  TO  THE  ROMANS.  215 

behind  them,  men  forget.  And  farther,  he  who  before  only 
passed  over  the  bounds  of  justice,  becomes  now,  when  the 
law  is  introduced,  a  despiser  of  God's  authority,  since  the 
will  of  God  is  made  known  to  him,  which  he  now  wantonly 
tramples  under  feet.  It  hence  follows,  that  sin  is  increased 
by  the  law,  since  now  the  authority  of  the  lawgiver  is  de- 
sj)ised  and  his  majesty  degraded.^ 

Orace  has  superabounded.  After  sin  has  held  men  sunk 
in  ruin,  grace  then  comes  to  their  help  :  for  he  teaches  us, 
that  the  abundance  of  grace  becomes  for  this  reason  more 
illustrious, — that  while  sin  is  overflowing,  it  pours  itself 
forth  so  exuberantly,  that  it  not  only  overcomes  the  flood  of 
■^in,  but  wholly  absorbs  it.^  And  we  may  hence  learn,  that 
our  condemnation  is  not  set  before  us  in  the  law,  that  we 
may  abide  in  it ;  but  that  having  fully  known  our  misery, 
we  may  be  led  to  Christ,  who  is  sent  to  be  a  j)hysician  to 
the  sick,  a  deliverer  to  the  captives,  a  comforter  to  the 
afilicted,  a  defender  to  the  oppressed.   (Is.  Ixi.  1.) 

21.  That  as  si7i  has  reigned,  &c.  As  sin  is  said  to  be  the 
sting  of  death,  and  as  death  has  no  power  over  men,  except 
on  account  of  sin  ;  so  sin  executes  its  power  by  death  :  it  is 
hence  said  to  exercise  thereby  its  dominion.  In  the  last 
clause  the  order  of  the  words  is  deranged,  but  yet  not 
without  reason.  The  simple  contrast  might  have  been  thus 
formed, — "  That  righteousness  may  reign  through  Christ." 
But  Paul  was  not  content  to  oppose  what  is  contrary  to 
what  is  contrary,  but  adds  the  word  g7'ace,  that  he  might 
more  deeply  print  this  truth  on  the  memory — that  the  whole 
is  to  be  ascribed,  not  to  our  merit,  but  to  the  kindness  of 


^  Chrysostom  regarded  "va  here  as  denoting  not  the  final  cause,  but  the 
event,  and  thought  the  meaning  to  be,  that  the  law  entered,  so  that  the 
effect  or  event  was,  that  sin  increased.  Its  rendering  would  then  be,  so 
that:  and  this  seems  to  be  the  meaning  given  to  it  by  Calvin.  The  law 
did  not  create  sin,  but  made  it  known,  and  by  discovering  it,  increased  its 
gmlt  when  persisted  in,  and  by  discovering  it  showed  the  necessity  of  a 
Saviour. 

*  The  superaboimding  has  a  reference  to  the  increasing  of  sin  by  means 
of  the  law.  Grace  not  only  abounded  so  as  to  be  sufficient  to  remedy  the 
first  sin  and  the  sins  which  followed  it ;  but  it  abounded  still  more,  so  as 
to  be  an  adequate  provision  for  sin  when  increased  by  the  law,  through 
the  perverseness  of  human  nature. — Ed. 


216  COMMENTARIES  ON  THE  CHAP.  V.   21. 

God.^  He  had  previously  said,  that  death  reigned ;  he  now 
ascribes  reigning  to  sin  ;  but  its  end  or  eftect  is  death. 
And  he  says,  that  it  has  reigned,  in  the  past  tense  ;  not 
that  it  lias  ceased  to  reign  in  those  who  are  born  only  of 
flesh,  and  he  thus  distinguishes  between  Adam  and  Christ, 
and  assigns  to  each  his  own  time.  Hence  as  soon  as  the 
grace  of  Christ  begins  to  prevail  in  any  one,  the  reign  of  sin 
and  death  ceases.^ 

1  The  antithesis  to  "  sin"  is  properly  "  righteousness  ;"  but,  as  Calvin 
observes,  "  grace"  is  connected  with  it.  To  preserve  the  contrast,  the 
sentence  might  be  rendered,  "  grace  through  righteousness ;"  and  then  to 
show  the  medium  or  channel  through  which  this  "  grace  through  right- 
eousness" is  to  reign  so  as  to  issue  in  "  eternal  life,"  it  is  added,  "  through 
Jesus  Christ  our  Lord."  So  that  in  this  single  sentence,  we  have  the 
origin,  '•'  grace,"  the  means  or  the  meritorious  cause,  "  righteousness," 
the  agent,  or  the  procurer  of  it,  "  Jesus  Christ,"  and  the  end,  "  eternal 
life."  Some  take  "  grace"  as  antithetic  to  sin,  and  connect  "  righteous- 
ness" ■^vith  "  eternal  life,"  and  render  it  "  justification ;"  but  this  does  not 
so  well  preserve  the  antithetic  character  of  the  clause.  Those  who  ren- 
der it  "  holiness"  completely  misunderstand  the  drift  of  the  passage. 

The  first  part  is  differently  rendered  :  instead  of  "  unto  death,"  Ham- 
mond renders  it,  like  Calvin,  "  through  death,"  and  Orotius,  "  by  {per) 
death."  The  preposition  is  £»  and  not  tU,  and  its  conunon  meaning  is 
"  in,"  and  it  may  be  here  translated,  "  in  death ;"  i.e.,  in  a  state  of 
death.  The  reign  of  sin  was  that  of  death  and  misery ;  the  reign  of  grace 
tlu-ough  Christ's  righteousness  is  that  of  life  and  happiness,  which  is  never 
to  end. — Ed. 

*  That  the  antitheses  of  this  remarkable  passage,  from  verse  12  to  the 
end,  may  be  more  clearly  seen,  it  shall  be  presented  in  lines.  The  con- 
trast in  verses  12  and  20  will  be  found  in  the  first  and  last  Une  and  in  the 
second  and  the  third  ;  and  as  to  all  the  other  verses,  in  the  first  and  the 
third  line  and  in  the  second  and  the  fourth,  except  the  13th  and  the  14th, 
which  are  an  explanation  of  the  12th.  The  17th  includes  the  two  ideas  of 
the  15th  and  16th,  in  an  inverted  order.  The  18th  and  19th  contain  the 
summing  up  of  the  argument, — 

12.  For  this  reason, — as  by  one  man  sin  entered  into  the  world. 
And  death  by  sin. 

Even  so  death  came  upon  all  men, — 
Because  all  had  sinned  : 

13.  Sin  indeed  was  until  the  law  in  the  world, 
But  sin  is  not  imputed  when  there  is  no  law ; 

14.  Yet  reign  did  death  from  Adam  to  Moses 
Even  over  those  who  had  not  sinned 

After  the  likeness  of  the  transgression  of  Adam^ 
Who  is  the  type  of  liim  who  was  to  come. 

]15.         But  not  as  the  transgression. 
So  also  the  free  favour  ; 
For  if  through  the  transgression  of  oae 
Many  died. 


CHAP  VI.  1.  EPISTLE  TO  THE  ROMANS.  217 


CHAPTER  VL 

1.  What  shall  we  say  tlien?  Shall  1.  Quid  ergo  dicemus  ?  manebi- 
we  continue  in  sin,  that  grace  may  mus  in  peccato,  ut  gratia  abundet  ? 
abound  ? 

2.  God  forbid.  How  shall  we,  2.  Ne  sit  ita:  qiu  mortui  sumus 
that  are  dead  to  sin,  hve  any  longer  peccato,  quomodo  adhuc  vivemus  in 
therein  ?  eo  ? 

1.  What  then  shall  rue  say  ?  Throughout  this  chapter  the 
Apostle  proves,  that  they  who  imagine  that  gratuitous  right- 
eousness is  given  us  by  him,  apart  from  newness  of  life, 
shamefully  rend  Christ  asunder :  nay,  he  goes  further,  and 
refers  to  this  objection, — that  there  seems  in  this  case  to  be 
an  opportunity  for  the  display  of  grace,  if  men  continued 

Much  more  has  God's  grace,  and  his  free  gift  through  the 

grace  of  one  man,  Jesus  Christ, 
Abounded  unto  many  : 

16.  And  not  as  through  one  sin, 
So  the  free  gift ; 

For  judgment  luas  indeed 

Through  one  sin  to  condemnation, 

But  the  free  favour 

Is  from  many  transgressions  to  justification : — 

17.  For  if  for  one  transgression. 
Death  reigned  through  one  ; 

Much  more  shall  they?  who  receive  abundance  of  grace 

and  of  the  gift  of  righteousness. 
Reign  in  life  through  one,  Jesus  Clirist. 

18.  So  then,  as  through  one  transgression, 
Judgment  was  on  all  men  to  condemnation  ; 
So  also  through  one  righteousness, 

The  free  favour  is  on  all  men  to  justification  of  life : 

19.  For  as  through  the  disobedience  of  one  man, 
Sinful  were  made  many ; 

So  also  through  the  obedience  of  one. 
Righteous  shall  be  made  many. 

20.  But  the  law  entered  in. 

That  multiplied  might  be  transgression ; 

But  where  sin  multiplied, 

Superabounded  has  grace : 

So  that  as  sin  reigned 

Into  death ; 

So  also  grace  shall  reign  through  righteousness. 

Into  eternal  life,  through  Jesus  Christ  our  Lord. — Ed. 


21 S  COMMENTARIES  ON  THE  CHAP.  VI.  2, 

fixed  in  sin.  We  indeed  know  that  nothing  is  more  natural 
than  that  the  flesh  should  indulge  itself  under  any  excuse, 
and  also  that  Satan  should  invent  all  kinds  of  slander,  in 
order  to  discredit  the  doctrine  of  grace  ;  which  to  him  is  by 
no  means  difficult.  For  since  everything  that  is  announced 
concerning  Christ  seems  very  paradoxical  to  human  judg- 
ment, it  ought  not  to  be  deemed  a  new  thing,  that  the  flesh, 
hearing  of  justification  by  faith,  should  so  often  strike,  as  it 
were,  against  so  many  stumbling-stones.  Let  us,  however, 
go  on  in  our  course  ;  nor  let  Clirist  be  suppressed,  because 
he  is  to  many  a  stone  of  oftence,  and  a  rock  of  stumbling  ; 
for  as  he  is  for  ruin  to  the  ungodly,  so  he  is  to  the  godly  for 
a  resurrection.  We  ought,  at  the  same  time,  ever  to  obviate 
unreasonable  questions,  lest  the  Christian  faith  should  ap- 
pear to  contain  anything  absurd. 

The  Apostle  now  takes  notice  of  that  most  common  ob- 
jection against  the  preaching  of  divine  grace,  which  is  this, 
— "  That  if  it  be  true,  that  the  more  bountifully  and  abun- 
dantly will  the  grace  of  God  aid  us,  the  more  completely  we 
are  overwhelmed  with  the  mass  of  sin  ;  then  nothing  is 
better  for  us  than  to  be  sunk  into  the  depth  of  sin,  and  often 
to  provoke  God's  wrath  with  new  ofl'ences  ;  for  then  at  length 
we  shall  find  more  abounding  grace ;  than  which  nothing 
better  can  be  desired.''  The  refutation  of  this  we  shall  here- 
after meet  with. 

2.  By  no  means.  To  some  the  Apostle  seems  to  have  only 
intended  indignantly  to  reprove  a  madness  so  outrageous  ; 
but  it  appears  from  other  places  tliat  he  commonly  used  an 
answer  of  this  kind,  even  while  carrying  on  a  long  argument ; 
as  indeed  he  does  here,  for  he  proceeds  carefully  to  disprove 
the  propounded  slander.  He,  however,  first  rejects  it  by  an 
indignant  negative,  in  order  to  impress  it  on  the  minds  of 
his  readers,  that  nothing  can  be  more  inconsistent  than  that 
the  grace  of  Christ,  the  repairer  of  our  righteousness,  should 
nourish  our  vices. 

Who  have  died  to  sin,  he.  An  argument  derived  from 
what  is  of  an  opposite  character.  "  He  who  sins  certainly 
lives  to  sin  ;  we  have  died  to  sin  through  the  grace  of  Christ ; 
then  it  is  false,  that  what  abolishes  sin  gives  vigour  to  it." 


CHAP.  VI.  2.  EPISTLE  TO  THE  ROMANS.  219 

The  state  of  the  case  is  really  this, — that  the  faithful  are 
never  reconciled  to  God  without  the  gift  of  regeneration  ; 
nay,  we  are  for  this  end  justified, — that  we  may  afterwards 
serve  God  in  holiness  of  life.  Christ  indeed  does  not  cleanse 
us  by  his  blood,  nor  render  God  propitious  to  us  by  his  ex- 
piation, in  any  other  way  than  by  making  us  partakers  of 
his  Spirit,  who  renews  us  to  a  holy  life.  It-  would  then  be  a 
most  strange  inversion  of  the  work  of  God  were  sin  to  gather 
strength  on  account  of  the  grace  which  is  offered  to  us  in 
Christ ;  for  medicine  is  not  a  feeder  of  the  disease,  which  it 
destroys.^  We  must  further  bear  in  mijid,  what  I  have 
already  referred  to — that  Paul  does  not  state  here  what  God 
finds  us  to  be,  when  he  calls  us  to  an  union  with  his  Son, 
but  what  it  behoves  us  to  be,  after  he  has  had  mercy  on  us, 
and  has  freely  adopted  us  ;  for  by  an  adverb,  denoting  a 
future  time,  he  shows  what  kind  of  change  ought  to  follow 
rio'hteousness. 


'  This  phrase,  "  died  to  sin,"  is  evidently  misapprehended  by  Haldane. 
Having  been  offended,  and  justly  so,  by  an  unguarded  and  erroneous  ex- 
pression oi Stuart,  derived  from  Chrysostom,  and  by  the  false  rendering  of 
Mack-night,  he  went  to  another  extreme,  and  maintained,  that  to  die,  or  to 
be  dead  to  sin,  means  to  be  freed  from  its  guilt,  Mobile  the  whole  context 
proves,  that  it  means  deliverance  from  its  power  as  a  master,  from  the 
servitude  or  bondage  of  sin.  To  live  in  it,  does  not  mean  to  live  under 
its  guilt,  but  in  its  service  and  under  its  ruling  power ;  and  this  is  what 
the  Apostle  represents  as  a  contrast  to  being  dead  to  sin.  Not  to  "  serve 
sin,"  in  ver.  6,  is  its  true  explanation.     See  also  verses  11,  12,  and  14. 

The  very  argument  requires  this  meaning.  The  question  in  the  first 
verse, — "  Shall  we  continue  in  sin  ?"  does  not  surely  mean — shall  we  con- 
tinue in  or  under  the  guilt  of  sin  ?  but  in  its  service,  and  in  the  practice 
of  it.  It  was  the  charge  of  practical  licentiousness  that  the  Apostle  rebuts ; 
and  he  employs  an  argument  siutable  to  the  purpose,  "  If  we  are  dead  to 
sin,  freed  from  it  as  oiu:  master,  liow  absurd  it  is  to  suppose  that  we  can 
live  any  longer  in  its  service  ?"  Then  he  shows  in  what  follows  how  this 
had  been  eflected.  This  is  clearly  the  import  of  the  passage,  and  so  taken 
by  almost  all  commentators. 

But  it  must  be  added,  that  Venema  and  Chalmers  materially  agree  with 
Haldane.  The  former  says,  that  to  "  die  to  sin  "  is  to  give  to  sin  what  it 
demands,  and  that  is,  death  ;  and  that  when  this  is  given,  it  can  require 
nothing  more.  In  this  sense,  he  adds,  Christ  died  to  sin  (ver.  10)  ;  and  in 
the  same  sense  believers  die  to  sin,  being,  as  they  are,  imited  to  Christ, 
his  death  being  viewed  as  their  death.  However  true  this  theology  may 
be,  (and  Chalmers  shows  this  in  his  own  inimitable  manner,)  it  does  not 
seem  to  be  taught  here  :  though  there  may  be  something  in  one  or  two 
expressions  to  favour  it ;  yet  the  whole  tenor  of  the  passage,  and  many  of 
the  phrases,  seem  clearly  to  constrain  us  to  adopt  the  other  view. —  Ed. 


220  COMMENTARIES  ON  THE  CHAP.  VI.  4. 

3.  Know  ye  not,  that  so  many  of  3.  Num  ijjnoratis  quod  quicun- 
us  as  were  baptized  into  Jesus  Christ  que  baptizati  sunius  in  Cliristum,  in 
were  baptized  into  his  death  ?  mortem  ejus  baptizati  sumus  ? 

4.  Therefore  we  are  buried  with  4.  Consepulti  ergo  sumus  ei  per 
him  by  baptism  into  death :  that  Uke  baptismum  in  mortem ;  ut  quemad- 
as  Christ  was  raised  up  from  the  dead  modum  suscitatus  est  Christus  ex 
by  the  glory  of  the  Father,  even  so  mortuis  per  gloriam  Patris,  sic  et  nos 
we  also  should  walk  in  newness  of  in  novitate  vitse  ambulemus. 

life. 

8.  Know  ye  not,  &c.  What  lie  intimated  in  the  last  verse 
— that  Christ  destroys  sin  in  his  people,  he  proves  here  by 
mentioning  the  effect  of  baptism,  by  which  we  are  initiated 
into  his  faith  ;  for  it  is  beyond  any  question,  that  we  put  ou 
Christ  in  baptism,  and  that  we  are  baptized  for  this  end — 
that  we  may  be  one  with  him.  But  Paul  takes  up  another 
jirinciple — that  we  are  then  really  united  to  the  body  of 
Christ,  when  his  death  brings  forth  in  us  its  fruit ;  yea,  he 
teaches  us,  that  this  fellowship  as  to  death  is  what  is  to  be 
mainly  regarded  in  baptism  ;  for  not  washing  alone  is  set 
forth  in  it,  but  also  the  putting  to  death  and  the  dying  of 
the  old  man.  It  is  hence  evident,  that  when  we  become 
partakers  of  the  grace  of  Christ,  immediately  the  efficacy  of 
his  death  appears.  But  the  benefit  of  this  fellowship  as  to 
the  death  of  Christ  is  described  in  what  follows.^ 

4.  We  have  then  been  buried  with  him,  &c.  He  now  be- 
gins to  indicate  the  object  of  our  having  been  baptized  into 

^  "  Baptized  into  {lU)  Christ,"  "  baptized  into  {us)  Moses,"  1  Cor.  x.  2, 
"  baptized  into  {ih)  one  body,"  1  Cor.  xii.  13,  are  all  the  same  forms  of 
expression,  and  must  mean,  that  by  the  rite  of  baptism  a  professed  union 
is  made,  and,  in  the  two  first  instances,  a  submission  to  the  authority  exer- 
cised is  avowed.  By  "  baptized  into  his  death,"  we  are  to  understand, 
"  baptized,"  in  order  to  die  with  him,  or  to  die  as  he  died ;  not  that  the 
death  is  the  same ;  for  it  is  a  like  death,  as  it  is  expressed  in  ver.  5,  as  the 
resurrection  is  a  like  resurrection.  His  death  was  natural,  oiu-s  is  spiritual ; 
the  same  difl'erence  holds  as  to  the  resurrection.  It  is  the  likeness  that  is 
throughout  to  be  regarded  ;  and  this  is  the  key  to  the  whole  passage.  It 
is  true,  that  through  the  efficacy  of  Christ's  death  alone  the  death  of  liis 
people  takes  place,  and  through  the  operation  of  his  Spirit ;  but  to  teach 
this  is  not  the  design  of  the  Apostle  here  ;  his  object  seems  to  be  merely 
to  show  that  a  change  takes  place  in  every  true  Christian,  symbolized  by 
baptism,  and  that  this  change  bears  a  likeness  to  the  death  and  resurrec- 
tion of  our  Saviour.  He  speaks  of  baptism  here  not  merely  as  a  symbol, 
but  as  including  what  it  symboh'zes ;  as  he  does  in  a  similar  passage. 
Col.  ii.  11,  12,  where  he  refers  to  this  change,  first  under  the  symbol  of 
circumcision,  and  then  of  baptism ;  which  clearly  proves  that  the  same 
thing  is  signified  by  both. — Ed. 


CHAP.  VI.  4.  EPISTLE  TO  THE  ROMANS.  221 

the  death  of  Christ,  though  he  does  not  yet  completely  un- 
fold it ;  and  the  object  is — that  we,  being  dead  to  ourselves, 
may  become  new  creatures.  He  rightly  makes  a  transition 
from  a  fellowship  in  death  to  a  fellowship  in  life  ;  for  these 
two  things  are  connected  together  by  an  indissoluble  knot — 
that  the  old  man  is  destroyed  by  the  deatli  of  Christ,  and 
that  his  resui-rection  brings  righteousness,  and  renders  us 
new  creatures.  And  surely,  since  Christ  has  been  given  to 
us  for  life,  to  what  purpose  is  it  that  we  die  with  him  except 
that  we  may  rise  to  a  better  life  ?  And  hence  for  no  other 
reason  does  he  slay  what  is  mortal  in  us,  but  that  he  may 
give  us  life  again. 

Let  us  know,  that  the  Apostle  does  not  simply  exhort  us 
to  imitate  Christ,  as  though  he  had  said  that  the  death  of 
Christ  is  a  pattern  which  all  Christians  are  to  follow  ;  for  no 
doubt  he  ascends  higher,  as  he  announces  a  doctrine,  with 
which  he  connects,  as  it  is  evident,  an  exhortation  ;  and  his 
doctrine  is  this — that  the  death  of  Christ  is  efficacious 
to  destroy  and  demolish  the  depravity  of  our  flesh,  and  his 
resurrection,  to  eff"ect  the  renovation  of  a  better  nature,  and 
that  by  baptism  we  are  admitted  into  a  participation  of  this 
grace.  This  foundation  being  laid,  Christians  may  very 
suitably  be  exhorted  to  strive  to  respond  to  their  calling. 
Farther,  it  is  not  to  the  point  to  say,  that  this  power  is  not 
apparent  in  all  the  baptized  ;  for  Paul,  according  to  his  usual 
manner,  where  he  speaks  of  the  faithful,  connects  the  reality 
and  the  effect  Avitli  the  outward  sign  ;  for  we  know  that 
whatever  the  Lord  offers  by  the  visible  symbol  is  confirmed 
and  ratified  by  their  faith.  In  short,  he  teaches  what  is  the 
real  character  of  baptism  when  rightly  received.  So  he  tes- 
tifies to  the  Galatians,  that  all  who  have  been  baptized  into 
Christ,  have  put  on  Christ.  (Gal.  iii.  27.)  Thus  indeed 
must  we  speak,  as  long  as  the  institution  of  the  Lord  and 
the  faith  of  the  godly  unite  together ;  for  we  never  have 
naked  and  empty  symbols,  except  when  our  ingratitude  and 
wickedness  hinder  the  working  of  divine  beneficence.^ 

1  That  the  mode  of  baptism,  immersion,  is  intimated  by  "  buried,"  has 
been  thought  by  most,  by  Ckrysostom,  Augustine,  Hammond,  Parens, 
Mede,  Orotius,  Doddridge,  Clialmers,  and  others;  while  some,  such  as 
Scott,  Stuart,  and  Hodge,  do  not  consider  this  as  necessarily  intended,  the 


222  COMMENTARIES  ON  THE  CHAP.  VI.  5. 

By  the  glory  of  the  Father,  that  is,  by  tliat  illustrious 
power  by  which  he  exhibited  himself  as  really  glorious,  and 
as  it  were  manifested  the  greatness  of  his  glory.  Thus  often 
is  the  power  of  God,  which  was  exercised  in  the  resurrection 
of  Christ,  set  forth  in  Scripture  in  sublime  terms,  and  not 
without  reason  ;  for  it  is  of  great  importance,  that  by  so 
explicit  a  record  of  the  ineffable  power  of  God,  not  only  faith 
in  the  last  resurrection,  which  far  exceeds  the  perception  of 
the  flesh,  but  also  as  to  other  benefits  which  we  receive  from 
the  resurrection  of  Christ,  should  be  highly  commended  to  us.^ 

5.  For  if  we  have  been  planted  5.  Nam    si   insititii   facti  sumus 
together  in  the  likeness  of  his  death,  similitudini    mortis    ejus,    nimirum 
we  shall  be  also  in  the  likeness  of  his  et  resurrectionis  particiiJes  erinius : 
resurrection : 

6.  Knowing  this,  that  our  old  man  6.  Illud  scientes,  quod  vetus  nos- 
is  crucified  with  him,  that  the  body  ter  homo  simul  cum  ipso  crucifixus 
of  sin  might  be  destroyed,  that  hence-  est,  ut  aboleretur  corpus  peccati,  ut 
forth  we  should  not  serve  sin.  non  ultra  serviamus  peccato. 

5.  For  if  we  have  been  ingrafted,  &c.  He  strengthens  in 
plainer  words  the  argument  he  has  already  stated ;  for  the 
similitude  which  he  mentions  leaves  now  nothing  doubtful, 
inasmuch  as  grafting  designates  not  only  a  conformity  of 
example,  but  a  secret  union,  by  which  we  are  joined  to  him  ; 
so  that  he,  reviving  us  by  his  Spirit,  transfers  his  own  virtue 
to  us.  Hence  as  the  graft  has  the  same  life  or  death  in 
common  with  the  tree  into  which  it  is  ingrafted,  so  it  is 

word  "  buried  "  having  been  adopted  to  express  more  fully  what  is  meant 
by  being  "  dead,"  and  there  being  another  word,  "  planted,"  used  to  con- 
vey the  same  idea,  which  cannot  be  applied  to  the  rite  of  baptism. 

"  Buried  with  him,"  means  buried  like  him,  or  in  like  manner ;  and  so 
"  crucified  with  him,"  in  verse  6,  is  the  same :  rw  prefixed  to  verbs,  has 
clearly  this  meaning.  See  chap.  viii.  17:  Col.  iii.  1 ;  2  Tim.  ii.  11.  "  Into 
death "  is  not  to  be  connected  with  "  planted,"  but  with  "  baptism  ;"  it 
was  "  a  baptism  into  death,"  that  is,  which  represented  death,  even  death 
imto  sin. — Ed. 

'  Beza  takes  S;a,  by,  before  "  glory,"  in  the  sense  of  th,  to,  "  to  the  glory 
of  the  Father  ;"  but  this  is  unusual.  It  seems  to  be  a  metonymy,  the 
effect  for  the  cause :  it  was  done  by  power  which  manifested  and  redounded 
to  the  glory  of  God.  The  word  "  glory,"  So|a,  is  used  for  power  in  John 
xi.  40.  The  Hebrew  word,  Tiy,  strength,  power,  is  sometimes  rendered 
§o|a  by  the  Septuagint ;  see  Ps.  Ixvii.  34,  (in  our  version,  Ixviii.  34  :)  Is. 
xii.  2;  xlv.  24.  God's  favour  is  often  expressly  mentioned  in  connection 
with  the  resurrection;  See  1  Cor.  vi,  14 ;  2  Cor.  xiii.  4 ;  Col.  i.  11. — Ed. 


CHAP.  VI.  5.  EPISTLE  TO  THE  ROMANS.  223 

reasonable  that  we  should  be  partakers  of  the  life  no  less 
than  of  the  death  of  Christ ;  for  if  we  are  ingrafted  accord- 
ing to  the  likeness  of  Christ's  death,  which  was  not  without 
a  resurrection,  then  our  death  shall  not  be  without  a  resur- 
rection. But  the  words  admit  of  a  twofold  explanation, — 
either  that  we  are  ingrafted  in  Christ  into  the  likeness  of  his 
death,  or,  that  we  arc  simply  ingrafted  in  its  likeness.  '  The 
first  reading  would  require  the  Greek  dative  o/xoKo/jLart,  to 
be  understood  as  pointing  out  the  manner  ;  nor  do  I  deny 
but  that  it  has  a  fuller  meaning :  but  as  the  other  harmonizes 
more  with  simplicity  of  expression,  I  have  preferred  it  ; 
though  it  signifies  but  little,  as  both  come  to  the  same 
meaning.  Chrysostom  thought  that  Paul  used  the  expres- 
sion, "  likeness  of  death,"  for  death,  as  he  says  in  another 
place,  "  being  made  in  the  likeness  of  men."  But  it  seems 
to  me  that  there  is  something  more  significant  in  the  ex- 
pression ;  for  it  not  only  serves  to  intimate  a  resurrection, 
but  it  seems  also  to  indicate  this — that  we  die  not  like  Christ 
a  natural  death,  but  that  there  is  a  similarity  between  our 
and  his  death  ;  for  as  he  by  death  died  in  the  flesh,  wdiich 
he  had  assumed  from  us,  so  we  also  die  in  ourselves,  that 
we  may  live  in  him.  It  is  not  then  the  same,  but  a  similar 
death ;  for  we  are  to  notice  the  connection  between  the 
death  of  our  present  life  and  spiritual  renovation. 

Ingrafted,  &c.  There  is  great  force  in  this  word,  and  it 
clearly  shows,  that  the  Apostle  does  not  exhort,  but  rather 
teach  us  what  benefit  we  derive  from  Christ ;  for  he  requires 
nothing  from  us,  which  is  to  be  done  by  our  attention  and 
diligence,  but  speaks  of  the  grafting  made  by  the  hand  of 
God.  But  there  is  no  reason  why  you  should  seek  to  apply 
the  metaphor  or  comparison  in  every  particular  ;  for  between 
the  grafting  of  trees,  and  this  which  is  spiritual,  a  disparity 
will  soon  meet  us :  in  the  former  the  graft  draws  its  aliment 
from  the  root,  but  retains  its  own  nature  in  the  fruit ;  but 
in  the  latter  not  only  we  derive  the  vigour  and  nourishment 
of  life  from  Christ,  but  we  also  pass  from  our  OAvn  to  his 
nature.  The  Apostle,  however,  meant  to  express  nothing 
else  but  the  efiicacy  of  the  death  of  Christ,  which  mani- 
fests itself  in  putting  to  death  our  flesh,  and  also  the  efii- 


224)  COMMENTARIES  ON  THE  CHAP.  VI.  6. 

cacy  of  his  resurrection,  in  renewing  within  us  a  spiritual 
nature.^ 

6.  That  our  old  man,  &c.  The  old  man,  as  the  Old  Tes- 
tament is  so  called  with  reference  to  the  New ;  for  he  be- 
gins to  be  old,  when  he  is  by  degrees  destroj^ed  by  a  com- 
mencing regeneration.  But  what  he  means  is  the  whole 
nature  which  we  bring  from  the  womb,  and  which  is  so  in- 
capable of  the  kingdom  of  God,  that  it  must  so  far  die  as 
we  are  renewed  to  real  life.  This  old  man,  he  says,  is  fas- 
tened to  the  cross  of  Christ,  for  by  its  power  he  is  slain : 
and  he  expressly  referred  to  the  cross,  that  he  might  more 
distinctly  show,  that  we  cannot  be  otherwise  put  to  death 
than  by  partaking  of  his  death.  For  I  do  not  agree  with 
those  who  think  that  he  used  the  word  crucified,  rather  than 
dead,  because  he  still  lives,  and  is  in  some  respects  vigorous. 
It  is  indeed  a  correct  sentiment,  but  not  suitable  to  this 
passage.     The  body  of  sin,  which  he  afterwards  mentions, 

1  The  word  tru/uipuriit,  is  rendered  insititii  by  Calvin,  and  the  same  by 
Erasmus,  Parens,  and  Hammond.  The  Vulgate  has  "  complantati — 
planted  together ;"  Beza,  "  cum  eo  plantati  coakiimus — bemg  planted  with 
him  we  grow  together ;"  Doddridge,  "  grow  together ;"  anci  Macknight, 
"planted  together."  The  word  properly  means  either  to  grow  together, 
or^^to  be  born  together ;  and  <pi'to  never  means  to  graft.  It  is  only  found 
here  ;  and  it  is  apphed  by  the  Septuagint,  in  Zech.  xi.  2,  to  a  forest  grow- 
ing together.  The  verb  (rvy.(piui  is  once  used  in  Luke  viii.  7,  and  refers  to 
the  thorns  which  sprang  up  with  the  corn.  It  occurs  as  a  participle  in  the 
same  sense  in  the  Wisdom  of  Solomon,  xiii.  13.  It  appears  from  Wolfius 
that  the  Avord  is  used  by  Greek  authors  in  a  sense  not  strictly  literal,  to 
express  congeniality,  conjoining,  union,  as  the  sameness  of  disposition,  or 
the  joining  together  of  a  dismembered  hmb,  or,  as  Grotius  says,  the  union 
©f  friendship.  It  might  be  so  taken  here,  and  the  verse  might  be  thus 
rendered, — 

For  if  we  have  been  united  (or,  connected)  by  a  similarity  to  his 
death,  we  shall  certainly  be  also  united  hy  a  similarity  to  his  resur- 
rection. 

The  genitive  case  here  may  be  regarded  as  that  of  the  object,  as  the 
love  of  God  means  sometimes  love  to  God.  Evidently  the  truth  intended 
to  be  conveyed  is,  that  as  the  Cbristian's  death  to  sin  bears  likeness  to 
Christ's  death,  so  his  rising  to  a  spiritual  life  is  certain  to  bear  a  similar 
likeness  to  Christ's  resiurrection.  Then  in  the  following  verses  this  is  more 
fully  explained. 

"  The  Apostle,"  says  Beza,  "  uses  the  future  tense,  '  we  shall  be,' 
because  we  are  not  as  yet  wholly  dead,  or  wholly  risen,  but  are  daily 
emerging."  But  the  future  here,  as  Stuart  remarks,  may  be  considered 
as  expressing  what  is  to  follow  the  death  previously  mentioned,  or  as  de- 
signating an  obligation,  as  in  Matt.  iv.  10;  Luke  iii.  10,  12,  14:  or  a 
certainty  as  to  the  result. — Ed. 


CHAP.  VI.  7.  EPISTLE  TO  THE  ROMANS.  225 

does  not  mean  flesh  and  bones,  but  the  corrupted  mass  ;  for 
man,  left  to  his  own  nature,  is  a  mass  made  up  of  sin.^ 

He  points  out  the  end  for  which  this  destruction  is  effected, 
when  he  says,  so  that  we  may  no  lonr/er  serve  sin.  It  hence 
follows,  that  as  long  as  we  are  children  of  Adam,  and  no- 
thing more  than  men,  we  are  so  in  bondage  to  sin,  that  w^e 
can  do  nothing  else  but  sin ;  but  that  being  grafted  in 
Christ,  we  are  delivered  from  this  miserable  thraldom  ;  not 
that  we  immediately  cease  entirely  to  sin,  but  that  we  be- 
come at  last  victorious  in  the  contest. 

7.  For  he  that  is  dead  is  freed  7.  Qui  enim  mortuus  est,  justifi- 
from  sin.  catus  est  a  peccato. 

8.  Now,  if  we  be  dead  with  Christ,  8.  Si  vero  mortui  sumus  cum 
we  believe  that  we  shall  also  live  Christo,  credimus  quod  et  vivemus 
with  him :  cum  eo : 

9.  Knowing  that  Christ, being  rais-  9.  Scientes  quod  Christus  susci- 
ed  from  the  dead,  dieth  no  more ;  tatus  ex  mortuis,  amplius  non  mori- 
death  hath  no  more  dominion  over  tur,  mors  illi  amplius  non  domina- 
him.  tur : 

10.  For  in  that  he  died,  he  died  10.  Quod  enim  mortuus  est,  pec- 
unto  sin  once :  but  in  that  he  liveth,  cato  mortuus  est  semel :  quod  autem 
he  liveth  unto  God.  vivit,  vivit  Deo. 

11.  Likewise  reckon  ye  also  your-  11.  Sic  et  ipsi  jestimate  vosmet 
selves  to  be  dead  indeed  unto  sin,  but  esse  mortuos  quidem  peccato,  viven- 
alive  unto  God  through  Jesus  Christ  tes  autem  Deo  in  Christo  lesu  Do- 
our  Lord.  mino  nostro. 

7.  For  he  luho  has  died,  &c.  This  is  an  argument  derived 
from  what  belongs  to  death  or  from  its  effect.  For  if  deatb 
destroys  all  the  actions  of  life,  we  who  have  died  to  sin  ouglit 
to  cease  from  those  actions  which  it  exercised  during  its 
life.  Take  justified  for  freed  or  reclaimed  from  bondage ; 
for  as  he  is  freed  from  the  bond  of  a  charge,  who  is  absolved 

1  It  is  thought  by  Parens  and  others,  that  "  body  "  is  here  assigned  to 
"  sin,"  in  allusion  to  the  crucifixion  that  is  mentioned,  as  a  body  in  that 
case  is  fixed  to  the  cross,  and  tliat  it  means  the  whole  congeries,  or,  as  Cal- 
vin calls  it,  the  whole  mass  of  sins,  such  as  pride,  passion,  lust,  &c.  But 
the  reason  for  using  the  word  "  body.'"  is  more  probably  this,  because  he 
called  innate  sin,  man — "  the  old  man ;"  and  what  properly  belongs  to  man 
is  a  body.  The  "  body  of  sin  "  is  a  Hebraism,  and  signifies  a  sinful  body. 
It  has  no  special  reference  to  the  material  body,  as  Origen  thought.  The 
"  man  "  here  is  to  be  taken  in  a  spiritual  sense,  as  one  who  has  a  mind, 
reason,  and  aflections :  therefore  the  body  which  belongs  to  him  must  be 
of  the  same  character :  it  is  the  whole  of  what  appertains  to  "  tlie  old  man," 
as  he  is  corrupt  and  sinful,  the  whole  of  what  is  earthly,  wicked,  and  de- 
praved in  him.     It  is  the  sinful  body  of  the  old  man. — Ed. 


226  COMMENTARIES  ON  THE  CHAP.  VI.  8. 

by  the  sentence  of  a  judge ;  so  death,  by  freeing  us  from 
this  life,  sets  us  free  from  all  its  functions.^ 

But  though  among  men  there  is  found  no  such  example, 
there  is  yet  no  reason  why  you  should  think,  that  what  is 
said  here  is  a  vain  speculation,  or  despond  in  your  minds, 
because  you  find  not  yourselves  to  be  of  the  number  of  those 
who  have  wholly  crucified  the  flesh  ;  for  this  work  of  God  is 
not  comj)leted  in  the  day  in  which  it  is  begun  in  us ;  but 
it  gradually  goes  on,  and  by  daily  advances  is  brought  by 
degrees  to  its  end.  So  then  take  this  as  the  sum  of  the 
whole, — "  If  thou  art  a  Christian,  there  must  appear  in  thee 
an  evidence  of  a  fellowship  as  to  the  death  of  Christ ;  the 
fruit  of  which  is,  that  thy  flesh  is  crucified  together  with  all 
its  lusts ;  but  this  fellowship  is  not  to  be  considered  as  not 
existing,  because  thou  findest  that  the  relics  of  the  flesh  still 
live  in  thee  ;  but  its  increase  ought  to  be  diligently  laboured 
for,  until  thou  arrivest  at  the  goal."  It  is  indeed  well  with 
us,  if  our  flesh  is  continually  mortified  ;  nor  is  it  a  small  at- 
tainment, when  the  reigning  power,  being  taken  away  from 
it,  is  wielded  by  the  Holy  Spirit.  There  is  another  fellow- 
ship as  to  the  death  of  Christ,  of  which  the  Apostle  often 
speaks,  as  he  does  in  2  Cor.iv.,  that  is,  the  bearing  of  the  cross, 
which  is  followed  by  a  joint-participation  also  of  eternal  life. 

8.  But  if  we  have  died,  &c.  He  repeats  this  for  no  other 
end  but  that  he  might  subjoin  the  explanation  which  fol- 
lows, that  Christ,  having  once  risen,  dies  no  more.     And 

*  This  verse  has  oeeasioiied  various  explanations.  The  most  obvious 
meaning  of  the  first  clause  is,  that  to  "  die  "  here  means  to  die  with  or  in 
a  similar  manner  Avith  Christ,  for  in  the  next  verse,  where  the  idea  is  re- 
sumed, "  with  "  or  Hke  "  Christ,"  is  expressly  stated.  The  verb,  liliKaiu- 
•rcci,  "  is,"  or  has  been  "  justified,"  has  been  considered  by  the  early  and 
most  of  the  later  commentators  in  the  sense  of  hemg  freed  or  delivered. 
This  is  the  view,  among  others,  of  Clirysostom,  Basil,  CEcumenhis,  Beza^ 
Parens,  Hammond,  Grotins,  Doddridge,  and  Macknight.  But  it  must 
be  added,  that  it  is  a  meaning  of  which  there  is  no  other  clear  instance  in 
the  New  Testament,  though  the  verb  occurs  often.  Scott,  aware  of  this, 
gives  it  its  common  meaning,  "justified  ;"  and  thoixgh  he  does  not  take  the 
view  of  Venema,  Chalmers,  and  Haldane,  as  to  the  general  import  of  the 
former  part  of  this  chapter,  he  yet  considers  that  to  be  "  justified  from 
sin  "  here,  is  to  be  justified  from  its  guilt  and  penalty.  Nor  is  it  irrele- 
vant to  the  siibject  in  hand  to  refer  to  justification :  for  it  is  a  very  impor- 
tant truth  to  declare,  that  to  die  to  sin  is  an  evidence  of  being  justified 
from  its  giult. — Ed. 


CllAl'.  VI.  10.  EPISTLE  'i'U  THE  ROMANS.  227 

hereby  lie  teaches  us  that  newness  of  life  is  to  be  pursued  by 
Christians  as  long-  as  they  live  ;  for  since  they  ought  to  re- 
I^resent  in  themselves  an  image  of  Christ,  both  by  crucifying 
the  flesh  and  by  a  spiritual  life,  it  is  necessary  that  the 
former  should  be  done  once  for  all,  and  that  the  latter  should 
be  carried  on  continually :  not  that  the  flesh,  as  we  have 
already  said,  dies  in  us  in  a  moment,  but  that  we  ought  not 
to  retrograde  in  the  work  of  crucifying  it.  For  if  we  roll 
again  in  our  own  filth,  we  deny  Christ  ;  of  whom  we  cannot 
be  the  participators  except  through  newness  of  life,  inas- 
much as  he  lives  an  incorruptible  life. 

9.  Death  no  tnore  rules  over  him,  &c.  He  seems  to  imply 
that  death  once  ruled  over  Christ;  and  indeed  when  he  gave 
himself  uj)  to  death  for  us,  he  in  a  manner  surrendered  and 
subjected  himself  to  its  power ;  it  was  however  in  such  a 
way  that  it  was  impossible  that  he  should  be  kept  bound  by 
its  pangs,  so  as  to  succumb  to  or  to  be  swallowed  up  by  them. 
He,  therefore,  by  submitting  to  its  dominion,  as  it  were,  for 
a  moment,  destroyed  it  for  ever.  Yet,  to  speak  more  simply, 
the  dominion  of  death  is  to  be  referred  to  the  state  of  death 
voluntarily  undergone,  which  the  resurrection  terminated. 
The  meaning  is,  that  Christ,  who  now  vivifies  the  faithful 
by  his  Spirit,  or  breathes  his  own  life  into  them  by  his  secret 
power  from  heaven,  was  freed  from  the  dominion  of  death 
when  he  arose,  that  by  virtue  of  the  same  dominion  he  might 
render  free  all  his  people. 

10.  He  died  once  to  sin,  &c.  What  he  had  said — that  we, 
according  to  the  example  of  Christ,  are  for  ever  freed  from 
the  yoke  of  death,  he  now  applies  to  his  present  purpose, 
and  that  is  this — that  we  are  no  more  subject  to  the  tyranny 
of  sin,  and  this  he  proves  from  the  designed  object  of  Christ's 
death  ;  for  he  died  that  he  might  destroy  sin. 

But  we  must  observe  what  is  suitable  to  Christ  in  this 
form  of  expression ;  for  he  is  not  said  to  die  to  sin,  so  as  to 
cease  from  it,  as  the  words  must  be  taken  when  applied  to 
us,  but  that  he  underwent  death  on  account  of  sin,  that 
having  made  himself  dvriXvrpov,  a  ransom,  he  might  anni- 
hilate the  power  and  dominion  of  sin.^  And  he  says  that  he 
'■  This  ditference  may  be  gathered  from  the  general  tenor  of  the  whole 


228  COMMBNTAEIES  ON  THE  CHAP.  VI.  10. 

died  once,  not  only  because  he  has  by  having  obtained  eternal 
redemption  by  one  offering,  and  by  having  made  an  expiation 
for  sin  by  his  blood,  sanctified  the  faithful  for  ever  ;  but 
also  in  order  that  a  mutual  likeness  may  exist  between  us. 
For  though  spiritual  death  makes  continual  advances  in  us, 
we  are  yet  said  properly  to  die  only  once,  that  is,  when 
Christ,  reconciling  us  by  his  blood  to  the  Father,  regenerates 
us  at  the  same  time  by  the  power  of  his  Spirit. 

But  that  he  lives,  &c.  Whether  you  add  with  or  in  God, 
it  conies  to  the  same  meaning  ;  for  he  shows  that  Christ 
lives  a  life  subject  to  no  mortality  in  the  immortal  and 
incorruptible  kingdom  of  God  ;  a  type  of  which  ought  to 
appear  in  the  regeneration  of  the  godly.  We  must  here 
remember  the  particle  of  likeness,  so  ;  for  he  says  not  that 
we  shall  now  live  in  heaven,  as  Christ  lives  there  ;  but  he 
makes  the  new  life,  which  after  regeneration  we  live  on 
earth,  similar  to  his  celestial  life.  When  he  says  that  we 
ought  to  die  to  sin,  according  to  his  examjjle,  we  are  not  to 
suppose  it  to  be  the  same  kind  of  death  ;  for  we  die  to  sin, 
when  sin  dies  in  us,  but  it  was  otherwise  with  Christ  ;  by 
dying  it  was  that  he  conquered  sin.  But  he  had  just  said 
before,  that  we  believe  that  we  shall  have  life  in  common 
with  him,  he  fully  shows  by  the  word  believing  tliat  he 
speaks  of  the  grace  of  Christ :  for  if  he  only  reminded  us  of 
a  duty,  his  mode  of  speaking  would  have  been  this,  "  Since 
we  die  with  Christ,  we  ought  also  to  live  with  him.''  But 
the  word  believing  denotes  that  he  treats  here  of  doctrine 
Avhich  is  based  on  the  promises  ;  as  though  he  had  said,  that 
the  faithful  ought  to  feel  assured  that  they  are  through  the 
kindness  of  Christ  dead  as  to  the  flesh,  and  that  the  same 
Christ  will  preserve  them   in  newness  of  life  to   the  end. 

passage :  for  his  death  and  our  death  are  said  to  have  a  likeness,  and  not 
to  be  same.  And  farther,  in  mentioning  our  death  in  this  connection,  in 
the  next  verse,  he  changes  his  phraseology;  it  is  vix^oh;  uvai  and  not 
uTTo^dyiiv,  which  means  those  deprived  of  hfe — the  lifeless.  "The  dead 
(vix^ou;)  in  trespasses  and  sins,"  are  those  vrho  have  no  spiritual  life ;  and 
to  be  dead  to  sin  is  not  to  have  life  for  sin,  to  be  freed  from  its  ruling 
power.     See  verse  IS. 

It  is  usual  with  the  Apostle  to  adopt  the  same  form  of  words  in  different 
senses,  which  can  only  be  distinguished  by  the  context  or  by  other  parts 
of  Scripture,  as  it  has  been  noticed  in  a  note  on  ch.  iv.  25. — Ed. 


CHAP.  VI.  1 2.  EPISTLE  TO  THE  ROMANS.  229 

But  the  future  time  of  tlie  verb  live,  refers  not  to  the  last 
resurrection,  but  simply  denotes  the  continued  course  of  a 
new  life,  as  long  as  we  peregrinate  on  the  earth. 

11.  So  count  ye  also  yourselves,  &c.  Now  is  added  a  de- 
finition of  that  analogy  to  which  I  have  referred.  For 
having  stated  that  Christ  once  died  to  sin  and  lives  for  ever 
to  God,  he  now,  applying  both  to  us,  reminds  us  how  we  now 
die  while  living,  that  is,  when  we  renounce  sin.  But  he 
omits  not  the  other  part,  that  is,  how  we  are  to  live  after 
having  by  faith  received  the  grace  of  Christ :  for  though  the 
mortifying  of  the  flesh  is  only  begun  in  us,  yet  the  life  of 
sin  is  destroyed,  so  that  afterwards  spiritual  newness,  which 
is  divine,  continues  perpetually.  For  except  Christ  were  to 
slay  sin  in  us  at  once  to  the  end,  his  grace  would  by  no 
means  be  sure  and  durable. 

The  meaning,  then,  of  the  words  may  be  thus  expressed, 
"  Take  this  view  of  your  case, — that  as  Christ  once  died  for 
the  purpose  of  destroying  sin,  so  you  have  once  died,  that 
in  future  you  may  cease  from  sin  ;  yea,  you  must  daily  pro- 
ceed with  that  work  of  mortifying,  which  is  begun  in  you, 
till  sin  be  wholly  destroyed  :  as  Christ  is  raised  to  an  incor- 
ruptible life,  so  you  are  regenerated  by  the  grace  of  God, 
that  you  may  lead  a  life  of  holiness  and  righteousness,  inas- 
much as  the  power  of  the  Holy  Spirit,  by  which  ye  have 
been  renewed,  is  eternal,  and  shall  ever  continue  the  same." 
But  I  jirefer  to  retain  the  words  of  Paul,  in  Christ  Jesus, 
rather  than  to  translate  with  Erasrtius,  through  Christ  Jesus  ; 
for  thus  the  grafting,  which  makes  us  one  with  Christ,  ie 
better  expressed. 

12.  Let  not  sin  therefore  reign  in  12.  Ne  ergo  regnet  peccatum  in 
your  mortal  body,  that  ye  should  mortali  vestro  corpore,  ut  iUi  obedi- 
obey  it  in  the  lusts  thereof :  atis  in  cupiditatibus  suis  : 

13.  Neither  yield  ye  yom*  members  13.  Neque  exhibeatis  membra  ves- 
as  instruments  of  unrighteousness  tra  arma  injustitia;  peccato ;  sed  ex- 
unto  sin  :  but  yield  yourselves  unto  hibeatis  vosmetipsos  Deo,  tanquam 
God,  as  those  that  are  alive  from  the  ex  mortuis  viventes,  et  membra  ves- 
dead,  and  yoiu*  members  as  instru-  tra  arma  justitias  Deo. 

ments  of  righteousness  unto  God. 

12.  Let  not  sin  then,  &c.  He  now  begins  with  exhortation, 
which  naturally  arises  from  the  doctrine  which  he  had  de- 


230  COMMENTARIES  ON  THE  CHAP.  VI.  1 2. 

livered  resj)ecting  our  fellowship  with  Christ.  Though  sin 
dwells  in  us,  it  is  inconsistent  that  it  should  be  so  vigorous 
as  to  exercise  its  reigning  power ;  for  the  power  of  sanctifi- 
cation  ought  to  be  superior  to  it,  so  that  our  life  may  testify 
that  we  are  really  the  members  of  Christ. 

I  have  already  reminded  you  that  the  word  body  is  not 
to  be  taken  for  flesh,  and  skin,  and  bones,  but,  so  to  speak, 
for  the  whole  of  what  man  is.^  This  may  undoubtedly  be 
inferred  from  the  passage  ;  for  the  other  clause,  which  he 
immediately  subjoins  respecting  the  members  of  the  body, 
includes  the  soul  also  :  and  thus  in  a  disparaging  manner 
does  Paul  designate  earthly  man,  for  owing  to  the  corruption 
of  our  nature  we  aspire  to  nothing  worthy  of  our  original. 
So  also  does  God  say  in  Gen.  vi.  3  ;  where  he  complains  that 
man  was  become  flesh  like  the  brute  animals,  and  thus 
allows  him  nothing  but  what  is  earthly.  To  the  same  pur- 
pose is  the  declaration  of  Christ,  "  What  is  born  of  the  flesh 
is  flesh."  (John  iii.  6.)  But  if  any  makes  this  objection — 
that  the  case  with  the  soul  is  diflFerent  ;  to  this  the  ready 
answer  is — that  in  our  present  degenerate  state  our  souls 
are  fixed  to  the  earth,  and  so  enslaved  to  our  bodies,  that 
they  have  fallen  from  their  own  superiority.  In  a  word,  the 
nature  of  man  is  said  to  be  corporeal,  because  he  is  destitute 
of  celestial  grace,  and  is  only  a  sort  of  empty  shadow  or 
image.  We  may  add,  that  the  body,  by  way  of  contempt,  is 
said  by  Paul  to  be  mortal,  and  this  to  teach  us,  that  the 
whole  nature  of  man  tends  to  death  and  ruin.  Still  further, 
li,e  gives  the  name  of  sin  to  the  original  depravity  which 
dwells  in  our  hearts,  and  which  leads  us  to  sin,  and  from 
which  indeed  all  evil  deeds  and  abominations  stream  forth. 
In  the  middle,  between  sin  and  us,  he  places  lusts,  as  the 


1  That  is,  as  a  corrupt  being :  literally  it  is  "  for  the  whole  mass  of 
man."  The  "body"  here  may  be  the  same  with  that  of  "the  old  man" 
in  ver.  6 ;  and  the  word  for  "  lusts,"  I'^n&ufilai;,  is  often  applied  to  desig- 
nate the  desires  of  the  mind  as  well  as  the  lusts  of  the  natural  body.  The 
word,  9i>irw,  " mortal,"  would  in  this  case  mean,  doomed  to  die,  having 
been  crucified ;  it  is  a  body  in  the  process  of  dying.  Innate  sin  is  here 
personified  as  a  king,  a  ruler,  and  as  having  a  body,  he  being  "  the  old 
man  ;"  and  this  body  is  represented  as  belonging  to  Christians — "  your," 
as  the  old  man  is — "  our  old  man."^ — Ed. 


CHAP.  VI.  IS.  EPISTLE  TO  THE  ROMANS.  231 

former  has  the  office  of  a  king,  while  lusts  arc  its  edicts  and 
commands. 

13.  Hor  j^resent  your  memhers,  &c.  When  once  sin  has 
obtained  dominion  in  our  soul,  all  our  faculties  are  continu- 
ally ap2)lied  to  its  service.  He  therefore  describes  here  the 
reign  of  sin  by  what  follows  it,  that  he  might  more  clearly 
show  what  must  be  done  by  us,  if  we  would  shake  off  its 
yoke.  But  he  borrows  a  similitude  from  the  military  office, 
M'hen  he  calls  our  members  weapons  or  arms  (arma)  /  as 
though  he  said,  "  As  the  soldier  has  ever  his  arms  ready, 
that  he  may  use  them  whenever  he  is  ordered  by  his  general, 
and  as  he  never  uses  them  but  at  his  command ;  so  Chris- 
tians ought  to  regard  all  their  faculties  to  be  the  weapons  of 
the  spiritual  warfare  :  if  then  they  employ  any  of  their  mem- 
bers in  the  indulgence  of  depravity,  they  are  in  the  service 
of  sin.  But  they  have  made  the  oath  of  soldiers  to  God  and 
to  Christ,  and  by  this  they  are  held  bound  :  it  hence  behoves 
them  to  be  far  away  from  any  intercourse  with  the  camps  of 
sin." — Those  may  also  here  see  by  what  right  they  proudly 
lay  claim  to  the  Christian  name,  who  have  all  their  mem- 
bers, as  though  they  were  the  prostitutes  of  Satan,  prepared 
to  commit  every  kind  of  abomination. 

On  the  other  hand,  he  now  bids  us  to  present  ourselves 
wholly  to  God,  so  that  restraining  our  minds  and  hearts  from 
all  wanderings  into  which  the  lusts  of  the  flesh  may  draw 
us,  we  may  regard  the  will  of  God  alone,  being  ready  to  re- 
ceive his  commands,  and  prepared  to  execute  his  orders  ; 
and  that  our  members  also  may  be  devoted  and  consecrated 
to  his  will,  so  that  all  the  faculties  both  of  our  souls  and  of 
our  bodies  may  aspire  after  nothing  but  his  glory.  The  rea- 
son for  this  is  also  added — that  the  Lord,  having  destroyed 
our  former  life,  has  not  in  vain  created  us  for  another,  which 
ought  to  be  accompanied  with  suitable  actions. 

^  The  idea  of  a  king,  a  niler,  or  a  tyrant,  is  preserved  throughout.  In- 
nate sin  is  a  ruler,  carrying  on  a  warfare,  and  therefore  has  weapons  which 
he  exploys.  In  the  preceding  verse  are  mentioned  the  gratifications  with 
which  he  indulges  his  subjects — "  lusts,"  here  the  weapons  by  which  he 
defends  his  kingdom,  and  carries  on  an  offensive  warfare,  committing  acts 
of  wickedness  and  wrong — "  weapons  of  injustice,  u'Sixiai."  "  He  who  sins," 
says  an  old  author,  "  does  wrong  either  to  himself  or  to  his  neighbour,  and 
always  to  God." — Ed. 


232  COMMENTARIES  ON  THE  CHAP.  VI.  14. 

14.  For  sin  shall  not  have  domi-  14.  Peccatum  enim  vobis  non  do- 
nion  over  you  i^  for  ye  are  not  under  minabitur,  non  enim  estis  sub  Lege, 
the  law,  but  under  grace.  sed  sub  gratia. 

15.  What  then  ?  shall  we  sin,  be-  15.  Quid  ergo  ?  peccabimus,  quia 
cause  we  are  not  vuider  the  law,  but  non  sumus  sub  Lege,  sed  sub  gratia  ? 
under  grace  ?  God  forbid.  Absit  : 

16.  Know  ye  not,  that  to  whom  ye  16.  Nescitis  quod  cui  exhibuistis 
yield  yourselves  servants  to  obey,  his  vos  servos  in  obedientiam,  ejus  servi 
servants  ye  are  to  whom  ye  obey  ;  estis  cui  obeditis,  sive  peccati  in  mor- 
whethcr  of  sin  unto  death,  or  of  obe-  tern,  sive  obedientiaj  in  justitiam  ? 
dience  unto  righteousness  ? 

17.  But  God  be  thanked,  that  ye  17.  Gratia  autem  Deo,  quod  fuis- 
were  the  servants  of  sin;  but  ye  have  tis  sern  peccati,  obedistis  vero  ex 
obeyed  from  the  heart  that  form  of  animo  typo  doctrinse  in  quern  tra- 
doctrine  which  was  delivered  you.  ducti  estis : 

18.  Being  then  made  free  from  sin,  18.  Manumissi  vero  peccato,  servi 
ye  became  the  servants  of  righteous-  facti  estis  justitise. 

ness. 

14.  For  sin  shall  not  rule  over  you,  &c.  It  is  not  necessary 
to  continue  long  in  repeating  and  confuting  expositions, 
Avluch  have  little  or  no  appearance  of  truth.  There  is  one 
which  has  more  probability  in  its  favour  than  the  rest,  and 
it  is  this — that  by  law  we  are  to  understand  the  letter  of  the 
law,  which  cannot  renovate  the  soul,  and  by  grace,  the 
grace  of  the  Spirit,  by  Avhich  we  are  freed  from  depraved 
lusts.  But  this  I  do  not  wholly  approve  of;  for  if  we  take 
this  meaning,  what  is  the  object  of  the  question  which  im- 
mediately follows,  "  Shall  we  sin  because  we  are  not  under 
the  law  V  Certainly  the  Apostle  would  never  have  put  this 
question,  had  he  not  understood,  that  we  are  freed  from  the 
strictness  of  the  law,  so  that  God  no  more  deals  with  us 
according  to  the  high  demands  of  justice.  There  is  then  no 
doubt  but  that  he  meant  here  to  indicate  some  freedom  from 
the  veiy  law  of  God.  But  laying  aside  controversy,  I  will 
briefly  explain  my  view. 

It  seems  to  me,  that  there  is  here  especially  a  consolation 
ofFered,  by  which  the  faithful  are  to  be  strengthened,  lest 
they  should  faint  in  their  efforts  after  holiness,  through  a 

1  "  Vobis  non  dominabitur ;"  ou  xu^niini — shall  not  be  a  lord  over  you, 
shall  not  have  power  or  authority  or  control  over  you ;  or,  it  may  mean, 
shall  not  domineer  over  you,  so  as  to  retain  you,  as  it  were  by  force,  under 
its  power :  and  the  reason  given  favours  this  idea ;  for  he  says,  "  Ye  are  not 
under  law,  but  imder  grace."  Law  is  the  strength  of  sin;  and  by  law  it 
binds  its  subjects  under  its  service. — Ed. 


CHAP.  VI.  14.  EPISTLE  TO  THE  ROMANS.  233 

consciousness  of  their  own  weakness.  He  had  exhorted 
them  tp  devote  all  their  fixculties  to  the  service  of  righteous- 
ness ;  but  as  they  carry  about  them  the  relics  of  the  flesh, 
tliey  cannot  do  otherwise  than  walk  somewhat  lamely. 
Hence,  lest  being  broken  down  by  a  consciousness  of  their 
infirmity  they  should  desjiond,  he  seasonably  comes  to  their 
aid,  by  interposing  a  consolation,  derived  from  this  circum- 
stance— that  their  works  are  not  now  tested  by  the  strict 
rule  of  the  law,  but  that  God,  remitting  their  impurity,  does 
kindly  and  mercifully  accept  them.  The  yoke  of  the  law 
cannot  do  otherwise  than  tear  and  bruise  those  who  carry  it. 
It  hence  follows,  that  the  faithful  must  flee  to  Christ,  and 
im^^lore  him  to  be  the  defender  of  their  freedom  :  and  as 
such  he  exhibits  himself;  for  he  underwent  the  bondage  of 
the  law,  to  which  he  was  himself  no  debtor,  for  this  end — 
that  he  might,  as  the  Apostle  says,  redeem  those  who  were 
under  the  law.  .*• 

Hence,  not  to  he  under  the  law  means,  not  only  that  we 
are  not  under  the  letter  which  prescribes  what  involves  us 
in  guilt,  as  we  are  not  able  to  perform  it,  but  also  that  we 
are  no  longer  subject  to  the  law,  as  requiring  perfect  right- 
eousness, and  pronouncing  death  on  all  who  deviate  from  it 
in  any  part.  In  like  manner,  by  the  word  grace,  we  are  to 
imderstand  both  parts  of  redemption — the  remission  of  sins, 
by  which  God  imputes  righteousness  to  us, — and  the  sanc- 
tification  of  the  Spirit,  b}^  whom  he  forms  us  anew  imto 
good  works.  The  adversative  particle,  [a\Xa,  but,]  I  take 
in  the  sense  of  alleging  a  reason,  which  is  not  unfrequently 
the  case;  as  though  it  was  said — "  We  who  are  under  grace, 
are  not  therefore  under  the  law.'" 

The  sense  now  is  clear  ;  for  the  Apostle  intended  to  com- 
fort us,  lest  we  should  be  wearied  in  our  minds,  while  striv- 
ing to  do  what  is  right,  because  we  still  find  in  ourselves 
many  imperfections.  For  how  much  soever  we  may  be 
harassed  by  the  stings  of  sin,  it  cannot  yet  overcome  us,  for 
we  are  enabled  to  conquer  it  by  the  Spirit  of  God  ;  and 
then,  being  under  grace,  Ave  are  freed  from  the  rigorous  re- 
quirements of  the  law.  We  must  further  understand,  that 
the  Apostle  assumes  it  as  granted,  that  all  who  are  without 


234  COMMENTARIES  ON  THE  CHAP.  VI.  1 6. 

the  grace  of  God,  being  bound  under  the  yoke  of  the  law, 
are  under  condemnation.  And  so  we  may  on  the  other 
hand  conckide,  that  as  long  as  they  are  under  the  law,  they 
are  subject  to  the  dominion  of  sin.'^ 

15.  What  then  ?  As  the  wisdom  of  the  flesh  is  ever  cla- 
morous against  the  mysteries  of  God,  it  was  necessary  for 
the  Apostle  to  subjoin  what  might  anticipate  an  objection  : 
for  since  the  law  is  the  rule  of  life,  and  has  been  given  to 
guide  men,  we  think  that  when  it  is  removed  all  discipline 
immediately  falls  to  the  ground,  that  restraints  are  taken 
away,  in  a  word,  that  there  remains  no  distinction  or  differ- 
ence between  good  and  evil.  But  we  are  much  deceived  if 
we  think,  that  the  righteousness  which  God  approves  of  in 
liis  law  is  abolished,  when  the  law  is  abrogated  ;  for  the  abro- 
gation is  b}''  no  means  to  be  applied  to  the  precepts  which 
teach  the  right  way  of  living,  as  Christ  confirms  and  sanc- 
tions these  and  does  not  abrogate  them  ;  but  the  right  view 
is,  that  nothing  is  taken  away  but  the  curse,  to  which  all 
men  without  grace  are  subject.  But  though  Paul  does  not 
distinctly  express  this,  yet  he  indirectly  intimates  it. 

]  6.  By  no  means  :  know  ye  not  1  This  is  not  a  bare  denial 
as  some  think,  as  though  he  preferred  to  express  his  abhor- 
rence of  such  a  question  rather  than  to  disprove  it :  for  a 
confutation  immediately  follows,  derived  from  a  contrary 
supposition,  and  to  this  purpose,  "  Between  the  yoke  of 
Cbrist  and  that  of  sin  there  is  so  much  contrariety,  that  no 
one  can  bear  them  both  ;  if  we  sin,  we  give  ourselves  up  to 
the  service  of  sin  ;  but  the  faithful,  on  the  contrary,  have 
been  redeemed  from  the  tyranny  of  sin,  that  they  may  serve 
Christ :  it  is  therefore  impossible  for  them  to  remain  bound 
to  sin."  But  it  will  be  better  to  examine  more  closely  the 
course  of  reasoning,  as  pursued  by  Paul. 

To  whom  we  obey,  &c.  This  relative  may  be  taken  in  a 
causative  sense,  as  it  often  is  ;  as  when  one  says, — there  is 
no  kind  of  crime  which  a  parricide  will  not  do,  who  has  not 


'  The  word  "law"  here,  is  taken  by  Scott  and  others,  indefinitely,  as 
meaning  law  as  the  ground  of  the  covenant  of  Avorks,  written  or  un- 
written ;  and  the  literal  rendering  is,  "  under  law" — v-^i  vofiov ;  and  it  is 
the  same  in  the  next  verse,  "  under  law." — Ed. 


CHAP.  VI.  17.  EPISTLE  TO  THE  ROMANS.  235 

hesitated  to  commit  the  greatest  crime  of  all,  and  so  bar- 
barous as  to  be  almost  abhorred  even  by  wild  beasts.  And 
Paul  adduces  liis  reason  partly  from  the  effects,  and  partly 
from  the  nature  of  correlatives.  For  first,  if  they  obey,  he 
concludes  that  they  are  servants,  for  obedience  proves  that 
he,  who  thus  brings  one  into  subjection  to  himself,  has  the 
power  of  commanding.  This  reason  as  to  service  is  from 
the  effect,  and  from  this  the  other  arises.  "  If  you  be  ser- 
vants, then  of  course  sin  has  the  dominion." 

Or  of  obedience,  &c.  The  language  is  not  strictly  correct ; 
for  if  he  wished  to  have  the  clauses  correspondent,  he  would 
have  said,  "  or  of  righteousness  unto  life."  ^  But  as  the 
change  in  the  words  does  not  prevent  the  understanding  of 
the  subject,  he  preferred  to  express  what  righteousness  is  by 
the  word  obedience  ;  in  which  however  there  is  a  metonymy'-, 
for  it  is  to  be  taken  for  the  very  commandments  of  God  ; 
and  by  mentioning  this  without  addition,  he  intimated  that 
it  is  God  alone,  to  whose  authority  consciences  ought  to  be 
subject.  Obedience  then,  though  the  name  of  God  is  sup- 
pressed, is  yet  to  be  referred  to  him,  for  it  cannot  be  a 
divided  obedience. 

17.  But  thanks  be  to  God,  &c.  This  is  an  application  of 
the  similitude  of  the  present  subject.  Though  they  were 
only  to  be  reminded  that  they  were  not  now  the  servants  of 


J  Beza's  remark  on  this  is, — that  obedience  is  not  the  cause  of  life,  as 
sin  is  of  death,  but  is  the  way  to  life  :  and  hence  the  want  of  correspond- 
ence in  the  two  clauses.  But  others,  such  as  Vcnema,  Tnrretthi,  and 
Stuart,  consider  that  the  clauses  really  correspond.  They  take  ih  ^d-jarov 
— "  unto  death,"  as  signifying,  unto  condemnation ;  and  u;  liKaioavvm, 
they  render  "  unto  justification ;"  and  vTUKon,  "  obedience,"  is  in  their 
view  the  obedience  of  faith.  This  construction  might  be  admitted,  were 
it  not  for  the  last  clause  of  ver.  18,  where  we  have,  "  Ye  became  the 
servants  of  righteousness,"  the  same  word,  S/xa/oo-o'v?) ;  except  we  consider 
that  also,  as  Venema  does,  as  signifying  tlie  righteousness  of  faith,  by  a 
sort  of  personification  :  and  if  so,  we  must  attach  the  same  meaning  to 
"  righteousness,"  hxaioirvvij,  in  ver.  1 9,  which  issues  in,  or  leads  to  hoUness  ; 
and  also  to  "  righteousness,"  ^ixama-uvfi,  in  ver.  20.  As  the  Apostle  per- 
sonifies sin,  he  may  also  be  supposed  to  personify  righteousness,  that  is, 
the  righteousness  of  faith.  In  this  case,  we  might  as  well  retain  the  word 
'•'  righteousness"  in  this  verse,  and  not  justification,  which  it  never  strictly 
means ;  for  the  correspondence  in  the  terms  would  be  still  essentially  pre- 
served, as  with  the  righteousness  of  faith  eternal  life  is  inseparably  con- 
nected.— Ed. 


236  COMMENTARIES  ON  THE  CHAP.  VI.  1 7. 

siiij  lie  yet  adds  a  thanksgiving  ;  first,  tliat  he  might  teach 
them,  that  this  Avas  not  -tlirough  their  ov;u  merit,  but 
througli  the  special  mercy  of  God ;  and  secondly,  that  by 
this  thanksgiving,  they  might  learn  how  great  was  the  kind- 
ness of  God,  and  that  they  might  thereby  be  more  stimu- 
lated to  hate  sin.  And  he  gives  thanks,  not  as  to  that  time 
during  which  they  were  the  servants  of  sin,  but  for  the 
liberation  which  followed,  when  they  ceased  to  be  what  they 
were  before.  But  this  implied  comparison  between  their 
former  and  present  state  is  very  emphatical ;  for  the  Apos- 
tle touches  the  calumniators  of  the  grace  of  Christ,  when  he 
shows,  that  without  grace  the  whole  race  of  man  is  held 
captive  under  the  dominion  of  sin ;  but  that  the  kingdom 
of  sin  comes  to  an  end,  as  soon  as  grace  puts  forth  its 
power.  ^ 

We  may  hence  learn,  that  we  are  not  freed  from  the  bond- 
age of  the  law  that  we  may  sin ;  for  the  law  does  not  lose 
its  dominion,  until  the  grace  of  God  restores  us  to  him,  in 
order  to  renew  us  in  righteousness :  and  it  is  hence 
impossible  that  we  should  be  subject  to  sin,  when  the 
grace  of  God  reigns  in  us  :  for  we  have  before  stated, 
that  under  this  term  grace,  is  included  the  sj^irit  of  re- 
generation. 

You  have  obeyed  from  the  heart,  &c.  Paul  compares  here 
the  hidden  power  of  the  Spirit  with  the  external  letter  of 
the  law,  as  though  he  had  said,  "  Christ  inwardly  forms 
our  souls  in  a  better  w^ay,  than  when  the  law  constrains 
them  by  threatening  and  terrifying  us."  Thus  is  dissipated 
the  following  calumny,  "  If  Christ  frees  us  from  subjection 
to  the  law,  he  brings  liberty  to  sin.''  He  does  not  indeed 
allow  his  people  unbridled  freedom,  that  they  might  frisk 
about  without  any  restraint,  like  horses  let  loose  in  the 
fields ;  but  he  brings  them  to  a  regular  course  of  life. — 
Though  Erasmus,  following  the  old  version,  has  chosen  to 

1  Oiir  version  of  this  verse  conveys  tlie  idea,  that  the  Apostle  gave  thanks 
that  they  had  been  the  servants  of  sin ;  but  »''  is  often  rendered  for,  as 
in  INlatt.  v.  3,  4  ;  Luke  x.  13  ;  and  in  Matt.  vi.  5,  followed  by  ?£  as 
here,  in  ver.  G.     The  rendering  may  be  this, — 

But  thanks  be  to  God  ;  for  ye  have  been  the  servants  of  sin,  but  have 

obeyed  the  form  of  doctrine,  in  which  ye  have  been  taught. — Ed. 


CHAP.  VI.  18.  EPISTLE  TO  THE  ROMANS.  237 

tmnslate  it  the  "  form"  (formani)  of  doctrine,  I  have  felt 
constrained  to  retain  type,  the  word  which  Paul  uses  :  some 
may  perhaps  prefer  the  word  pattern.^  It  seems  indeed  to 
me  to  denote  the  formed  image  or  impress  of  that  righteous- 
ness whicli  Christ  engraves  on  our  hearts  :  and  this  corre- 
sponds with  the  prescribed  rule  of  the  law,  according  to 
which  all  our  actions  ought  to  be  fi-amed,  so  that  they 
deviate  not  either  to  the  right  or  to  the  left  hand. 

18.  And  having  been  made  free  from  sin,  &c.  The  mean- 
ing is,  "  It  is  unreasonable  that  any  one,  after  having  been 
made  free,  should  continue  in  a  state  of  bondage  ;  for  he 
ought  to  maintain  the  freedom  which  he  has  received :  it  is 
not  then  befitting,  that  you  should  be  brought  again  under 
the  dominion  of  sin,  from  which  you  have  been  set  at  liberty 
by  Christ."  It  is  an  argument  derived  from  the  efficient 
cause  ;  another  also  follows,  taken  from  the  final  cause, 
"  Ye  have  been  liberated  from  the  bondage  of  sin,  that  ye 
might  pass  into  the  kingdom  of  righteousness  ;  it  is  hence 
riglit  that  you  should  wholly  turn  away  from  sin,  and  turn 
your  minds  wholly  to  righteousness,  into  the  service  of  which 
you  have  been  transferred." 

^  The  version  of  Calvin  is,  "  Obedistis  vero  et  animo  typo  doctrinje  in 
quern  traducti  estis." 

Tlie  word  tuVoj,  is  rendered  in  John  xx.  25,  print,  that  is,  of  the  nails, 
— in  Actsvii.  43,  in  the  -plnra],  Jig^crcs,  that  is,  images, — in  Acts  vii.  44, 
fashion,  that  is,  pattern  or  model, — in  Heb.  viii.  5,  pattern, — in  Acts 
xxiii.  25,  manner,  that  is,  form, — in  Rom.  v.  14, /</Hre,  that  is,  represen- 
tative,— in  Tit.  ii.  7,  pattern ;  and  in  all  other  instances  in  which  it 
occurs,  except  in  this  place,  it  is  rendered  example,  and  in  the  plural, 
examples,  as  afforded  by  the  conduct  of  others,  or  by  events :  see  1  Cor. 
X.  6,  11 :  Pliil.  iii.  17  ;  1  Thess.  i.  7  ;  2  Thess.  iii.  9  ;"l  Tim.  iv,  12  ;  1  Pet. 
V.  3.  The  idea  of  mould,  Avhich  some  give  to  it,  is  without  an  example 
in  the  New  Testament. 

Our  version  is  that  of  Castellio,  in  the  meaning  of  which  most  critics 
agree.  Grotius  gives  this  paraphrase,  "  Obedistis  ad  eum  modum  quern 
doctrina  eyangelii  prtescribit — Ye  became  obedient  to  that  rule  wliich  the 
doctrine  of  the  gospel  prescribes,"  Wol/ius  quotestrom lamblichus,  in  his 
life  of  Fi/thatjoras,  passages  in  which  tutos  is  used  for  form,  model,  or 
manner, — "  rr,;  •rat'hiuriais  0  rivos — the  form  of  instruction  ;"  and  "  rtVo;  Sj- 
Sao-xaX/as — the  fomi  or  manner  of  teaching." 

The  grammatical  difliculty  is  best  removed  by  Stuart,  who  considers 
TuVav  to  be  for  tv^m^  the  case  being  changed  by  the  preceding  pronoun, 
no  uncommon  thing  in  Greek :  the  literal  rendering  would  then  be, — 
"  Ye  have  obeyed  the  form  of  doctrine,  respecting  whicli  (or,  in  which, 
see  Mark  v.  34)  ye  have  been  instructed.'' — Ed. 


238  COMMENTARIES  ON  THE  CHAP.  VI.  19. 

It  must  be  observed,  that  no  one  can  be  a  servant  to 
righteousness  except  he  is  first  liberated  by  the  power  and 
kindness  of  God  from  the  tyranny  of  sin.  So  Christ  himself 
testifies,  '•'  If  the  Son  shall  free  you,  you  shall  be  free  in- 
deed." (John  viii.  36.)  What  are  then  our  preparations  by 
the  power  of  free  will,  since  the  commencement  of  what  is 
good  proceeds  from  this  manumission,  which  the  grace  of 
God  alone  effects  i 

19.  I  speak  after  the  manner  of  men,         19.  Himianum  dieo  propter  in- 

because  of  the  infirmity  of  your  flesh :  firmitatem  carnis  vestrte,  quemad- 

for  as  ye  have  yielded  your  members  modumexhibuistis  membra  vestra 

servants  to  uncleanness,  and  to  iniquity  serva  immunditise  et  iniquitati  in 

vmto  iniquity ;  even  so  now  yield  your  iniquitatem,  sic  et  nunc  exhibite 

members  servants  to  righteousness  un-  membra  vestra  serva  justitiie  in 

to  holiness.  sanctificationem. 

19.  7  S2)eak  what  is  human,  &c.  He  says  that  he  speaks 
after  the  manner  of  men,  not  as  to  the  substance  but  as  to 
the  manner.  So  Christ  says,  in  Jolm  iii.  12,  that  he  an- 
nounced earthly  things,  while  yet  he  spoke  of  heavenly 
mysteries,  though  not  so  magnificently  as  the  dignity  of  the 
things  required,  because  he  accommodated  himself  to  the 
capacities  of  a  people  ignorant  and  simple.  And  thus  the 
Apostle  says,  by  way  of  preface,  that  he  might  more  fully 
show  how  gross  and  wicked  is  the  calumny,  when  it  is 
imagined,  that  the  freedom  obtained  by  Christ  gives  liberty 
to  sin.  He  reminds  the  faithful  at  the  same  time,  that 
nothing  is  more  unreasonable,  nay,  base  and  disgraceful, 
than  that  the  spiritual  grace  of  Christ  should  have  less  in- 
fluence over  them  than  earthly  freedom  ;  as  though  he  had 
said  "  I  might,  by  comparing  sin  and  righteousness,  show 
how  much  more  ardently  ye  ought  to  be  led  to  render  obe- 
dience to  the  latter,  than  to  serve  the  former  ;  but  from 
reo-ard  to  your  infirmity  I  omit  this  comparison  :  neverthe- 
less, though  I  treat  you  with  great  indulgence,  I  may  yet 
surely  make  this  just  demand — that  you  should  not  at  least 
obey  righteousness  more  coldly  or  negligently  than  you  served 
sin."  It  is  a  sort  of  reticence  or  silence,  a  withholding  of 
something  when  we  wish  more  to  be  understood  than  what 
we  express.      He  does  yet  exhort  them  to  render  obedi- 


0 
HAP.  VI.  ID.  EPISTLE  TO  THE  ROMANS.  '2oi) 

ence  to  righteousness  witli  so  much  more  dilig-eiice,  as  that 
which  they  served  is  more  worthy  than  sin,  though  he  seems 
not  to  require  this  in  so  many  words.^ 

As  ye  have  jyt'esented,  &c. ;  that  is,  "  As  ye  were  formerly 
ready  with  all  your  faculties  to  serve  sin,  it  is  hence  suffi- 
ciently evident  how  wretchedly  enslaved  and  bound  did  your 
depravity  hold  ycu  to  itself:  now  then  ye  ought  to  be  equally 
prompt  and  ready  to  execute  the  commands  of  God  ;  let  not 
your  activity  in  doing  good  be  now  less  than  it  was  formerly 
in  doing  evil."  He  does  not  indeed  observe  the  same  order 
in  the  antithesis,  by  adapting  diiferent  parts  to  each  other, 
as  he  does  in  ]  Thess.  iv.  7,  where  he  sets  uncleanness  in 
opposition  to  holiness  ;  but  the  meaning  is  still  evident. 

He  mentions  first  two  kinds — uncleanness  and  iniquity  ; 
the  former  of  which  is  opposed  to  chastity  and  holiness,  the 
other  refers  to  injuries  hurtful  to  our  neighbour.  But  he 
repeats  iniquity  twice,  and  in  a  different  sense :  by  the  first 
he  means  plunders,  frauds,  perjuries,  and  every  kind  of 
wrong  ;  by  the  second,  the  universal  corruption  of  life,  as 
though  he  had  said,  "  Ye  have  prostituted  your  members  so 
as  to  perpetrate  all  wicked  works,  and  thus  the  kingdom  of 
iniquity  became  strong  in  you."^  By  righteousness  I  under- 
stand the  law  or  the  rule  of  a  holy  life,  the  design  of  which 

^  The  phrase  is  taken  differently :  ' AmS^u'^ivov  xiyu — «  I  speak  what  is 
human,"  that  is,  what  is  proportionable  to  man's  strength,  says  Chrysostoni 
— what  is  done  and  known  in  common  life,  as  in  Gal.  iii.  15,  or,  what  is 
moderate,  says  Hammond — what  is  level  to  man's  miderstanding,  says 
Vatahlus.  The  first  proposed  by  Hammond  is  the  meaning  most  suitable 
here ;  for  the  Apostle  had  previously  used  reasons  and  arguments,  and 
sacred  similitudes  ;  but  he  comes  now  to  what  is  known  in  common  life 
among  men,  the  connection  between  masters  and  servants,  and  he  did  this 
in  condescension  to  their  weakness,  which  he  calls  the  weakness  of  the  flesh, 
that  is,  the  weakness  of  which  flesh,  the  depravity  of  nature,  was  the  cause  ; 
it  was  weakness  arising  from  the  flesh. — Ed. 

2  The  different  clauses  of  this  verse  have  been  a  knotty  point  to  all 
commentators.  Probably  the  Apostle  did  not  intend  to  keep  up  a  regular 
course  of  antithesis,  the  subject  not  admitting  of  this ;  because  the  progress 
of  evil  and  the  progress  of  its  remedy  may  be  difierent,  and  it  seems  to  be 
so  in  the  present  case.  Sin  is  innate  and  inward,  and  its  character,  as 
here  represented,  is  vileness  and  iniquity,  and  it  breaks  out  into  acts  of 
iniquity :  he  does  not  repeat  the  other  character,  vileness ;  but  when  he 
comes  to  the  contrast  he  mentions  holiness,  and  docs  not  add  what  is  anti- 
thetic to  iniquity.  This  is  a  striking  instance  of  the  elliptical  style  of  the 
Apostle.     It  is  not  neglect  or  carelessness,  but  no  doubt  an  intentional 


240  COMMENTARIES  ON  THE  CHAP.  VI.  20. 

is  sanctification,  as  the  case  is  when  the  faithful  devote 
themselves  to  serve  God  in  puiitj. 

20.  For  when  ye  were  the  ser-         20.    Quando   enim   servi    fuistis 
vants   of  sm,   ye    were    free   from  peccati,  liberi  fuistis  justitise. 
righteousness. 

21.  What  fruit  had  ye  then  in  21.  Quern  ergo  fructum  habuistis 
those  things  whereof  ye  are  now  tunc  in  iis,  de  quibus  nunc  erubes- 
ashamed  ?  for  the  end  of  those  things  citis  ?  siquidem  finis  eorum  mors. 

is  death. 

22.  But  now,  being  made  free  22.  Nunc  vero  manumissi  a  pec- 
from  sin,  and  become  servants  to  cato,  Deo  autem  in  servitutem  ad- 
God,  ye  have  your  fruit  unto  hoh-  dicti,  habetis  fructum  vestrum  in 
ness,  and  the  end  everlasting  hfe.  sanctificationem,   finem   vero  vitam 

ffiternam. 

23.  For  the  wages  of  sin  ts  death  ;  23.  Stipendia  enim  peccati,  mors  ; 
but  the  gift  of  God  is  eternal  life  donum  vero  Dei,  vita  jeterna,  in 
through  Jesus  Christ  our  Lord.  Christo  lesu  Domino  nostro. 

20.  For  ivhen  ye  were,  &c.  He  still  repeats  the  difference, 
Avhich  he  had  before  mentioned,  between  the  yoke  of  right- 
eousness and  that  of  sin  ;  for  these  two  things,  sin  and  right- 
eousness, are  so  contrary,  that  he  who  devotes  himself  to  the 
one,  necessarily  departs  from  the  other.  And  he  thus  re- 
presents both,  that  by  viewing  them  apart  we  may  see  more 
clearly  what  is  to  be  expected  from  each  ;  for  to  set  things 
thus  apart  enables  us  to  understand  better  their  distinctive 
character.     He  then  sets  sin  on  one  side,  and  righteousness 

omission ;  it  being  the  character  of  his  mode  of  writing,  which  he  had  in 
common  with  the  ancient  Prophets. 

Then  comes  the  word  "  righteousness,"  which  I  am  disposed  to  think 
is  that  which  all  along  has  been  spoken  of,  the  righteousness  of  faith ;  this 
is  not  innate,  not  inward,  but  which  comes  from  without,  and  is  appre- 
hended by  faith,  by  which  sins  are  forgiven,  and  God's  favour  obtained ; 
and  they  who  become  the  servants  of  this  are  to  cidtivate  holiness  both 
inward  and  outward ;  they  ought  to  present  all  their  members,  that  is,  all 
their  faculties,  to  the  service  of  this  master,  so  that  they  may  become  holy 
in  all  manner  of  conversation. 

But  if  this  idea  of  righteousness  be  disapproved  of,  we  may  still  account 
for  the  apparent  irregularity  in  the  construction  of  the  passage.  It 
is  an  instance  of  an  inverted  order,  many  examples  of  which  are  found 
even  in  this  Epistle.  He  begins  with  "  uncleanness,"  he  ends  with  "  holi- 
ness," and  then  the  intervening  words  which  are  in  contrast  correspond, 
"  iniquity  "  and  "  righteousness."  Here  is  also  an  inversion  in  the  mean- 
ing: "  uncleanness"  is  the  principle,  and  "holiness"  is  tiie  action;  while 
"  iniquity  "  is  the  action,  and  '•  righteousness  "  is  the  principle.  If  this 
view  is  right,  we  have  here  a  singular  instance  of  the  inverted  parallelism, 
both  as  to  words  and  meaning. — Ed. 


OIIAP.  VI.  21.  EPISTLE  TO  THE  ROMANS.  24 J 

on  the  other  ;  and  liaving  stated  this  distinction,  he  after- 
wards shows  what  results  from  each  of  them. 

Let  us  then  remember  that  the  Apostle  still  reasons  on 
the  i^rinciple  of  contraries,  and  in  this  manner,  "  While  ye 
were  the  servants  of  sin,  ye  were  freed  from  righteousness  ; 
but  now  a  change  having  taken  place,  it  behoves  you  to  serve 
righteousness  ;  for  you  have  been  liberated  from  the  yoke  of 
sin.  He  calls  those  free  from  righteousness  who  are  held  by 
no  bridle  to  obey  righteousness.  This  is  the  liberty  of  the 
flesh,  which  so  frees  us  from  obedience  to  God,  that  it  makes 
us  slaves  to  the  devil.  Wretched  then  and  accursed  is  this 
liberty,  which  with  unbridled  or  rather  mad  frenzy,  leads  us 
exultingly  to  our  destruction. 

21.  What  fruit,  then,  &c.  He  could  not  more  strikingly 
express  what  he  intended  than  by  appealing  to  their  con- 
science, and  by  confessing  shame  as  it  were  in  their  person. 
Indeed  the  godly,  as  soon  as  they  begin  to  be  illuminated  by 
the  Spirit  of  Christ  and  the  preaching  of  the  gospel,  do  freely 
acknowledge  their  past  life,  which  they  have  lived  without 
Christ,  to  have  been  worthy  of  condemnation  ;  and  so  far 
are  they  from  endeavouring  to  excuse  it,  that,  on  the  con- 
trary, they  feel  ashamed  of  themselves.  Yea,  further,  they 
call  to  mind  the  remembrance  of  their  own  disgrace,  that 
being  thus  ashamed,  they  may  more  truly  and  more  readily 
be  humbled  before  God. 

Nor  is  what  he  says  insignificant.  Of  which  ye  are  now 
ashamed  ;  for  he  intimates  that  we  are  possessed  with  ex- 
treme blind  love  for  ourselves,  when  we  are  involved  in  the 
darkness  of  our  sins,  and  think  not  that  there  is  so  much 
filth  in  us.  The  light  of  the  Lord  alone  can  open  our  eyes  / 
to  behold  the  filthiness  which  lies  hid  in  our  flesh.  He  only 
then  is  imbued  with  the  principles  of  Christian  philosophy, 
who  has  well  learnt  to  be  really  displeased  with  himself,  / 
and  to  be  confounded  with  shame  for  his  own  wretch- 
edness. He  shows  at  last  still  more  plainly  from  wliat 
was  to  follow,  how  much  they  ought  to  have  been  ashamed, 
that  is,  when  they  came  to  understand  that  they  had 
been  standing  on  the  veiy  precipice  of  death,  and  had 
been  nigh  destruction  ;  yea,  that  they  would  have  already 

Q 


242  COMMENTARIES  ON  THE  CHAP.  VI.  23. 

entered  the  gates  of  death,  had  they  not  been  reclaimed  by 
God's  mercy. 

22.  Ye  have  your  fruit  unto  holiness,  &c.  As  he  had  be- 
fore mentioned  a  twofold  end  of  sin,  so  he  does  now  as  to 
righteousness.  Sin  in  this  life  brings  the  torments  of  an 
accusing  conscience,  and  in  the  next  eternal  death.  We  now 
gather  the  fruit  of  righteousness,  even  holiness  ;  we  hope  in 
future  to  gain  eternal  life.  These  things,  unless  we  are 
beyond  measure  stupid,  ought  to  generate  in  our  minds  a 
hatred  and  horror  of  sin,  and  also  a  love  and  desire  for 
righteousness.  Some  render  reXo?,  "tribute"  or  reward,  and 
not  "  end,"  but  not,  as  I  think,  according  to  the  meaning  of 
the  Apostle  ;  for  though  it  is  true  that  we  bear  the  punish- 
ment of  death  on  account  of  sin,  yet  this  word  is  not  suitable 
to  the  other  clause,  to  which  it  is  applied  by  Paul,  inasmuch 
as  life  cannot  be  said  to  be  the  tribute  or  reward  of  right- 
eousness. 

23.  For  the  wages  of  sin,  &c.  There  are  those  who  think 
that  Paul,  by  comparing  death  to  allowances  of  meat,  (06- 
soniis,)  i^oints  out  in  a  disparaging  manner  the  kind  of 
wretched  reward  that  is  allotted  to  sinners,  as  this  word  is 
taken  by  the  Grreeks  sometimes  for  portions  allowed  to  sol- 
diers. But  he  seems  rather  indirectly  to  condemn  the  blind 
appetites  of  those  who  are  ruinously  allured  by  the  entice- 
ments of  sin,  as  the  fish  are  by  the  hook.  It  will  however 
be  more  simple  to  render  tlie  word  "  wages,"  for  surely  death 
is  a  sufficiently  ample  reward  to  the  wicked.  This  verse  is 
a  conclusion  to  the  former,  and  as  it  were  an  epilogue  to  it. 
He  does  not,  however,  in  vain  repeat  the  same  thing  again  ; 
but  b}^  doubling  the  terror,  he  intended  to  render  sin  an 
object  of  still  greater  hatred. 

But  the  gift  of  God.  They  are  mistaken  who  thus  render 
the  sentence,  "  Eternal  life  is  the  gift  of  God,"  as  though 
eternal  life  were  the  subject,  and  the  gift  of  God  the  predi- 
cate ;  for  this  does  not  preserve  the  contrast.  But  as  he  has 
already  taught  us,  that  sin  produces  nothing  but  death  ;  so 
now  he  subjoins,  that  this  gift  of  God,  even  our  justification 
and  sanctification,  brings  to  us  the  haj^piness  of  eternal  life. 
Or,  if  you  prefer,  it  may  be  thus  stated, — "  As  the  cause  of 


CHAP.  VII.  1.  EPISTLE  TO  THE  ROMANS.  243 

death  is  sin,    so  rig-litcousness,  which   we  obtain    through 
Christ,  restores  to  lis  eternal  Jife." 

It  may  however  he  hence  inferred  with  certainty,  that  our 
salvation  is  altogether  through  the  grace  and  mere  benefi- 
cence of  God.  He  might  indeed  have  used  other  words — 
that  the  wages  of  righteousness  is  eternal  life  ;  and  then  the 
two  clauses  Avould  correspond :  but  he  knew  that  it  is 
through  God's  gift  Ave  obtain  it,  and  not  through  our  own 
merits  ;  and  that  it  is  not  one  or  a  single  gift ;  for  being- 
clothed  with  the  righteousness  of  the  Son,  we  are  reconciled 
to  God,  and  we  are  by  the  power  of  the  Spirit  renewed  unto 
holiness.  And  he  adds,  in  Christ  Jesus,  and  for  this  reason, 
that  he  might  call  us  away  from  every  conceit  respecting 
our  own  worthiness. 

CPIAPTER  VII. 

1.  Know  ye  not,  brethren,  (for  I  1.  Num  ignoratis  fratres  (scienti- 
speak  to  them  that  know  the  law,)  bus  enim  Legem  loquor)  quod  Lex 
how  that  the  law  hath  dominion  over     dominalur  homini  quamdiu  vivit  ? 

a  man  as  long  as  he  liveth  ? 

2.  For  the  woman  which  hath  an  2.  Nam  viro  subjecta  mulier,  vi- 
husband  is  bound  by  the  law  to  her  venti  viro  alligata  est  per  Legem ; 
husband  so  long  as  he  liveth ;  but  if  quod  si  mortuus  ftierit  vir,  soluta  est 
the  Inisband  be  dead,  she  is  loosed  a  Lege  viri. 

from  the  law  of  her  husband. 

3.  8o  then  if,  while  Jier  husband  3.  Proinde  vivente  marito,  si  al- 
liveth,  she  be  married  to  another  teri  viro  conjmicta  fuerit,  adultera 
man,  she  shall  be  called  an  adid-  vocabitur  :  quod  si  mortuus  fuerit 
teress:  but  if  her  husband  be  dead,  \ar,  liberata  est  a  Lege  ne  amphus 
she  is  free  from  that  law ;  so  that  sit  adultera  si  alteri  impserit. 

she  is  no  adidteress,  though  she  be 
married  to  another  man. 

4.  Wherefore,  my  brethren,  ye  4.  Ilaque  fratres  mei,  vos  quoque 
also  are  become  dead  to  the  law  by  mortui  estis  Legi  per  corpus  Christi, 
the  body  of  Christ ;  that  ye  should  ut  posthac  alterius  sitis,  ejus  qui  ex 
be  married  to  another,  even  to  him  mortuis  suscitatus  est,  ut  fructifi- 
who  is  raised  from  the  dead,  that  we  cemus  Deo.' 

shoidd  bring  forth  fruit  imto  God. 

Though  he  had,  in  a  brief  manner,  sufficiently  explained 
the  question  respecting  the  abrogation  of  the  law  ;  yet  as  it 

1  That  is,  the  law  by  which  she  was  bound  to  her  husband,  or,  the  law 
by  which  he  became  her  husband.  It  is  an  instance  of  the  latitude  iu 
which  the  genitive  case  is  used. — Ed. 


244  COMMENTARIES  ON  THE  CHAP.  VII.  1. 

was  a  difficult  one,  and  might  have  given  rise  to  many  other 
questions,  he  now  shows  more  at  large  how  the  law,  with  re- 
gard to  us,  is  become  abrogated;  and  then  he  sets  forth 
what  good  is  thereby  done  to  us :  for  while  it  holds  us  sepa- 
rated from  Christ  and  bound  to  itself,  it  can  do  nothing  but 
condemn  us.  And  lest  any  one  should  on  this  account 
blame  the  law  itself,  he  takes  up  and  confutes  the  objections 
of  the  flesh,  and  handles,  in  a  striking  manner,  the  great 
question  respecting  the  use  of  the  law.^ 

1.  Knotu  ye  not,  &c.  Let  the  general  proposition  be,  that 
the  law  was  given  to  men  for  no  other  end  but  to  regulate 
the  present  life,  and  that  it  belongs  not  to  those  who  are 
dead  :  to  this  he  afterwards  subjoins  this  truth — that  we  are 
dead  to  it  through  the  body  of  Christ.  Some  imderstand, 
that  the  dominion  of  the  law  continues  so  long  to  bind  us 
as  it  remains  in  force.  But  as  this  view  is  rather  obscure, 
and  does  not  harmonize  so  well  with  the  proposition  which 
immediately  follows,  I  prefer  to  follow  those  who  regard 
what  is  said  as  referring  to  the  life  of  man,  and  not  to  the 
law.  The  question  has  indeed  a  peculiar  force,  as  it  affirms 
the  certainty  of  what  is  spoken  ;  for  it  shows  that  it  was  not 
a  thing  new  or  unknown  to  any  of  them,  but  acknowledged 
equally  by  them  all. 

{For  to  those  who  know  the  law  I  speak.)  This  parenthesis 
is  to  be  taken  in  the  same  sense  with  the  question,  as  though 
he  had  said — that  he  knew  that  they  were  not  so  unskilful 
in  the  law  as  to  entertain  any  doubt  on  the  subject.  And 
though  both  sentences  might  be  understood  of  all  laws,  it  is 
yet  better  to  take  them  as  referring  to  the  law  of  God,  which 
is  the  subject  that  is  discussed.  There  are  some  who  think 
that  he  ascribes  knowledge  of  the  law  to  the  Romans,  be- 

'  The  connection  of  the  beginning  of  this  chapter  with  the  14th  verse  of 
the  former  chapter  deserves  to  be  noticed.  He  says  there,  that  sin  shall 
not  rule  over  us,  because  we  are  not  under  law,  but  under  grace.  Then 
he  asks,  in  verse  15,  "  Shall  we  sin,  because  we  are  not  under  law,  but 
under  grace  ?"  This  last  subject,  according  to  his  usual  mode,  he  takes  up 
frst,  and  discusses  it  till  the  end  of  the  chapter :  and  then  in  this  chapter 
he  reassumes  the  first  subject — freedom  from  the  law.  This  is  a  striking 
instance  of  the  Apostle's  manner  of  writing,  quite  diflerent  from  what  is 
usual  with  us  in  the  present  day.  He  mentions  two  things  ;  he  proceeds 
with  the  last,  and  then  goes  back  to  the  first. — Ed. 


CHAP.  VII.  2.  EPISTLE  TO  THE  ROMANS.  245 

cause  the  largest  part  of  the  world  was  under  their  power 
and  government ;  but  tliis  is  puerile  :  for  he  addressed  in 
part  tlie  Jews  or  other  strangers,  and  in  part  common  and 
obscure  individuals  ;  nay,  he  mainly  regarded  the  Jews,  with 
whom  he  had  to  do  respecting  the  abrogation  of  the  law : 
and  lest  they  should  think  that  he  was  dealing  captiously 
with  them,  he  declares  that  he  took  up  a  common  principle, 
known  to  them  all,  of  which  they  could  by  no  means  be 
ignorant,  who  had  from  their  childhood  been  brought  up  in 
the  teaching  of  the  law. 

2.  For  a  woman  subject  to  a  man,  &c.  He  brings  a  simili- 
tude, by  which  he  proves,  that  we  are  so  loosed  from  the 
law,  that  it  does  not  any  longer,  properly  and  by  its  own 
right,  retain  over  us  any  authority :  and  though  he  could 
have  proved  this  by  other  reasons,  yet  as  the  example  of 
marriage  Avas  very  suitable  to  illustrate  the  subject,  he  in- 
troduced this  comparison  instead  of  evidence  to  prove  his 
point.  But  that  no  one  may  be  puzzled,  because  the  diifer- 
ent  parts  of  the  comparison  do  not  altogether  correspond,  we 
are  to  be  reminded,  that  the  Apostle  designedly  intended, 
by  a  little  change,  to  avoid  the  invidiousness  of  a  stronger 
expression.  He  might  have  said,  in  order  to  make  the  com- 
parison complete,  "  A  woman  after  the  death  of  her  husband 
is  loosed  from  the  bond  of  marriage :  the  law,  which  is  in 
the  place  of  a  husband  to  us,  is  to  us  dead ;  then  we  are 
freed  from  its  power.'"  But  that  he  might  not  ofiend  the 
Jews  by  the  asperity  of  his  expressions,  had  he  said  that  the 
law  was  dead,  he  adopted  a  digression,  and  said,  that  we  are 
dead  to  the  law.^    To  some  indeed  he  appears  to  reason  from 

^  This  is  a  plausible  reason,  derived  from  Theodoret  and  Chrysostom ; 
but  hardly  necessary.  Commentators  have  felt  much  embarrassed  in  ap- 
plying the  illustration  given  here.  The  woman  is  freed  by  the  death  of 
the  husband ;  but  the  believer  is  represented  as  freed  by  dying  himself. 
This  does  not  correspond :  and  if  we  attend  to  what  the  Apostle  says,  we 
shall  see  that  he  did  not  contemplate  such  a  correspondence.  Let  us 
notice  how  he  introduces  the  illustration ;  "  the  law,"  he  says  in  the  first 
verse,  ''  rules,  or  exercises  authority,  over  a  man  Avhile  he  lives ;"  and  then 
let  us  observe  the  application  in  verse  4,  where  he  speaks  of  oiur  dying  to 
the  law.  The  main  design  of  the  illustration  then  was,  to  show  that  there 
is  no  freedom  from  a  law  but  by  death ;  so  that  there  is  no  necessity  of  a 
correspondence  in  the  other  parts.  As  in  the  case  of  man  and  wife,  death 
destroys  the  bond  of  marriage  ;  so  in  the  case  of  man  and  the  law,  that  is, 


246  COMMENTARIES  ON  THE  CHAP.  VII.  2. 

tlie  less  to  tlie  greater :  liowever,  as  I  fear  that  this  is  too 
strained,  I  approve  more  of  the  first  meaning,  which  is  sim- 
pler. The  whole  argument  then  is  formed  in  this  manner, 
"  The  woman  is  bound  to  her  living  husband  by  the  law,  so 
that  she  cannot  be  the  wife  of  anotlier ;  but  after  the  death 
of  her  husband  she  is  loosed  from  the  bond  of  his  law,  so 
tliat  she  is  free  to  marrj^  whom  she  pleases." 
Then  follows  the  application, — 

Tlie  law  was,  as  it  were  our  husband,  under  whose  yoke 
we  were  kept  until  it  became  dead  to  us  : 

After  the  death  of  the  law  Christ  received  us,  that  is,  he 
joined  us,  when  loosed  from  the  law,  to  liimself : 

Then   being  united  to  Christ   risen  from  the   dead,   we 
ought  to  cleave  to  him  alone : 

And  as  the  life  of  Christ  after  the  resurrection  is  eternal, 
so  hereafter  there  shall  be  no  divorce. 

But  further,  the  word  law  is  not  mentioned  here  in  every 
part  in  the  same  sense :  for  in  one  place  it  means  the  bond 
of  marriage  ;  in  another,  the  authority  of  a  husband  over  his 
wife ;  and  in  another,  the  law  of  Moses  :  but  we  must  re- 
member, that  Paul  refers  here  only  to  that  office  of  the  law 
which  was  peculiar  to  the  dispensation  of  Moses  ;  for  as  far 
as  God  has  in  the  ten  commandments  taught  what  is  just 
and  right,  and  given  directions  for  guiding  our  life,  no  abro- 
gation of  the  law  is  to  be  dreamt  of;  for  the  will  of  God  must 
stand  the  same  forever.  We  ought  carefully  to  remember 
that  this  is  not  a  release  from  the  righteousness  which  is 
taught  in  the  law,  but  from  its  rigid  requirements,  and  from 
the  curse  which  thence  follows.  The  law,  then,  as  a  rule  of 
life,  is  not  abrogated  ;  but  what  belongs  to  it  as  opposed  to 
the  liberty  obtained  through  Christ,  that  is,  as  it  requires 
absolute  perfection  :  for  as  we  render  not  this  perfection,  it 


the  law  as  the  condition  of  life,  there  must  be  a  death ;  else  there  is  no 
freedom.  Cut  there  is  one  thing  more  in  the  illustration,  which  the  Apos- 
tle adopts,  the  liberty  to  marry  another,  when  death  has  given  a  release : 
Tlie  bond  of  connection  being  broken,  a  union  with  another  is  legitimate. 
So  far  only  is  the  example  adduced  to  be  applied — death  puts  an  end  to 
the  right  and  authority  of  law;  and  then  the  party  released  may  justly 
form  another  connection.  It  is  the  attempt  to  make  all  parts  of  the  com- 
parison to  correspond  that  has  occasioned  all  the  difficulty. — Ed. 


CHAP.  VII.  4.  EPISTLE  TO  THE  ROMANS.  247 

binds  us  under  the  sentence  of  eternal  death.  But  as  it  was 
not  his  pur^jose  to  decide  here  the  character  of  tlie  bond  of 
marriage,  lie  was  not  anxious  to  mention  the  causes  which 
release  a  woman  from  her  husband.  It  is  therefore  unrea- 
sonable that  anything-  decisive  on  this  point  should  be  sought 
here. 

4.  Through  the  body  of  Christ.  Christ,  by  the  glorious 
victory  of  the  cross,  first  triumphed  over  sin  ;  and  that  he 
might  do  this,  it  was  necessary  that  the  handwriting,  by 
which  we  were  held  bound,  should  be  cancelled.  This  hand- 
writing was  the  law,  which,  while  it  continued  in  force, 
rendered  us  bound  to  serve ^  sin  ;  and  hence  it  is  called  the 
power  of  sin.  It  was  then  by  cancelling  this  handwriting 
that  we  were  delivered  through  the  body  of  Christ — through 
his  body  as  fixed  to  the  cross."  But  the  Apostle  goes  farther, 
and  says,  that  the  bond  of  the  law  was  destroyed  ;  not  that 
Ave  may  live  according  to  our  own  will,  like  a  widow,  who 
lives  as  she  pleases  while  single  ;  but  that  we  may  be  now 
bound  to  another  husband  ;  nay,  that  we  may  pass  from 
hand  to  hand,  as  they  say,  that  is,  from  the  law  to  Christ. 
He  at  the  same  time  softens  the  asperity  of  the  exj)ression, 
by  saying  that  Christ,  in  order  to  join  us  to  his  own  body, 
made  us  free  from  the  yoke  of  the  law.  For  though  Christ 
subjected  himself  for  a  time  of  his  own  accord  to  the  law,  it 
is  not  yet  right  to  say  that  the  law  ruled  over  him.  More- 
over, he  conveys  to  his  own  members  the  liberty  which  he 
himself  possesses.  It  is  then  no  wonder  that  he  exempts 
those  from  the  yoke  of  the  law,  whom  he  unites  by  a  sacred 
bond  to  himself,  that  they  may  be  one  body  in  him. 

Even  his  who  has  been  raised,  &c.  We  have  already  said, 
that  Christ  is  substituted  for  the  law,  lest  any  freedom  should 
be  pretended  without  liirn,  or  lest  any,  being  not  yet  dead 
to  the  law,  should  dare  to  divorce  himself  from  it.  But  he 
adopts  here  a  periplirastic  sentence  to  denote  the  eternit}' 
of  that  life  which  Christ  attained  by  his  resurrection,  that 

^  "  Obperatos  " — debtors  bound  to  serve  their  creditors  until  payment  is 
made. — Ed. 

^  Tliat  his  crucified  body  is  intended,  is  clear  from  what  follows  ;  for  he 
is  spoken  of  as  having  "  been  raised  from  the  dead." — Ed. 


248  COMMENTARIES  ON  THE  CHAP.  VII.  5. 

Christians  miglit  know  that  this  connection  is  to  be  per- 
petual. But  of  the  spiritual  marriage  between  Christ  and 
his  Church  he  speaks  more  fully  in  Eph.  vi. 

That  we  may  bring  forth  fruit  to  God.  He  ever  annexes 
the  final  cause,  lest  any  should  indulge  the  liberty  of  their 
flesh  and  their  own  lusts,  under  the  pretence  that  Christ  has 
delivered  them  from  the  bondage  of  the  law ;  for  he  has 
offered  us,  together  with  himself,  as  a  sacrifice  to  the  Father, 
and  he  regenerates  us  for  this  end — that  by  newness  of  life 
we  may  bring  forth  fruit  unto  God  :  and  we  know  that  the 
fruits  which  our  heavenly  Father  requires  from  us  are  those 
of  holiness  and  righteousness.  It  is  indeed  no  abatement  to 
our  liberty  that  we  serve  God  ;  nay,  if  we  desire  to  enjoy  so 
great  a  benefit  as  there  is  in  Christ,  it  will  not  henceforth 
be  right  in  us  to  entertain  any  other  thought  but  that  of 
promoting  the  glory  of  God  ;  for  which  purpose  Christ  has 
connected  us  with  himself  We  shall  otherwise  remain  the 
bond-slaves,  not  only  of  the  law,  but  also  of  sin  and  of  death. 

5.  For  when  we  were  in  the  flesh,         5.  Quum  enim  essemus  in  came, 

the  motions  of  sins,  which  were  by  affectus   peccatorum   qui   sunt   per 

the  law,  did  work  in  our  members  Legem,  in  membris  nostris   opera- 

to  bring  forth  fruit  unto  death.  bantur  ad  fructificandum  morti : 

G.  But  now  we  are  delivered  from         6.  Nunc  vero  soluti  sumus  a  Lege, 

the  law,  that  being  dead  wherein  we  mortvii  ei  in  qua  detinebamur  ;  ut 

were  held  ;  that  we  shoidd  serve  in  serviamus  in  novitate  spiritus,  et  non 

newness  of  spirit,  and  not  in  the  old-  in  vetustate  hterse. 
ness  of  the  letter. 

5.  For  when  we  were,  &c.  He  shows  still  more  clearly  by 
stating  the  contrary  effect,  how  unreasonably  the  zealots  of 
the  law  acted,  who  would  still  detain  the  faithful  under  its 
dominion  ;  for  as  long  as  the  literal  teaching  of  the  law,  un- 
connected with  the  Sjiirit  of  Christ,  rules  and  bears  sway, 
tlie  wantonness  of  the  flesh  is  not  restrained,  but,  on  the 
contrary,  breaks  out  and  prevails.  It  hence  follows,  that  the 
kingdom  of  righteousness  is  not  established,  except  when 
Christ  emancijmtes  us  from  the  law.  Paul  at  the  same  time 
reminds  us  of  the  works  which  it  becomes  us  to  do,  Avhen  set 
free  from  the  laAv.  As  long,  then,  as  man  is  kept  under  the 
yoke  of  the  law,  he  can,  as  he  is  sinning  continually,  procure 
nothing  for  himself  but  death.     Since  bondage  to  the  law 


CHAP.  VII.  5.  EPISTLE  TO  THE  ROMANS.  249 

produces  sin  only,  then  freedom,  its  opposite,  must  tend  to 
righteousness  ;  if  the  former  leads  to  death,  then  the  latter 
leads  to  life.     But  let  us  consider  the  very  Avords  of  Paul. 

In  describing  our  condition  during  the  time  Ave  were  sub- 
ject to  the  dominion  of  the  law,  he  saj's,  that  we  were  in  the 
flesh.  We  hence  understand,  that  all  those  who  are  under 
the  law  attain  nothing  else  but  this — that  their  cars  are 
struck  by  its  external  sound  without  any  fruit  or  effect, 
while  they  are  inwardly  destitute  of  the  Spirit  of  God.  They 
must  therefore  necessarily  remain  altogether  sinful  and  per- 
verse, until  a  better  remedy  succeeds  to  heal  their  diseases. 
Observe  also  this  usual  phrase  of  Scripture,  to  he  in  the  flesh  ; 
it  means  to  be  endued  only  with  the  gifts  of  nature,  without 
that  jieculiar  grace  Avith  Avhicli  God  favours  his  chosen  people. 
But  if  this  state  of  life  is  altogether  sinful,  it  is  evident  that 
no  part  of  our  soul  is  naturally  sound,  and  that  the  poAver  of 
free  will  is  no  other  than  the  poAA^er  of  casting  evil  emotions 
as  darts  into  all  the  faculties  of  the  soul.^ 

The  emotions  of  sins, ^  which  are  through  the  law,  &c.  ;  that 
is,  the  laAv  excited  in  us  evil  emotions,  Avhich  exerted  their 

1  To  be  "  in  the  flesh"  has  tAvo  meanings, — to  be  unreneAved,  and  in  our 
natural  corrupt  state,  as  Calvin  says,  see  chap,  viii,  8, — and  to  be  subject 
to  external  rites  and  ceremonies,  as  the  Jews  were,  see  Gal.  iii.  3  ;  Phil, 
iii.  4.  Its  meaning  here,  according  to  Beza  and  Parens,  is  the  first ;  ac- 
cording to  Grotius  and  Hammond,  the  second ;  and  according  to  Turrettin 
and  Hodge,  both  are  included,  as  the  context,  in  their  view,  evidently 
shows. — Ed. 

2  "  Afiectus  peccatorum — affections  of  sins  ;"  tu  -ra^rif^aTa,  &c., — "  cupi- 
ditates — desires,"  or  lusts,  Grotius.  The  Avord  is  commonly  taken  pas- 
sively, as  signifying  afflictions,  sufl'erings  ;  ch.  viii.  18  ;  2  Cor.  i.  5  ;  Col.  i. 
24  ;  but  here,  and  in  Gal.  v.  24,  it  evidently  means  excitements,  commo- 
tions, emotions,  lusts  or  lustings.  "  Passion  "  in  oiu*  language  admits  of 
tAvo  similar  meanings, — suflering,  and  an  excited  feeling,  or  an  inAvard 
commotion. 

These  "  emotions"  are  said  to  be  through  the  law, — "  made  known  by 
the  law,"  says  Chrysostom ;  but  "  occasioned  by  the  law,"  is  more  correct, 
as  it  appears  from  ver.  8,  or,  "  made  to  abound  by  the  law,"  as  in  ch.  v. 
20.  The  law,  instead  of  making  men  holy,  made  them,  throvigh  the  per- 
versity of  human  nature,  to  sin  the  more.  "  Emotions  of  sins "  is  an 
Hebraism  for  "  sinful  emotions." — "  The  members"  are  those  of  the  "  old 
man,"  and  not  those  of  the  material  body,  though  it  is  commonly  thought 
that  they  are  the  latter,  and  mentioned,  because  they  are  employed  as  the 
instruments  of  sin :  but  there  are  many  sins,  and  those  of  the  Avorst  kind, 
Avhich  are  confined  to  the  mind  and  heart.  It  is  therefore  more  consistent 
to  regard  them  as  the  members  of  "  the  body  of  sin,"  ch.  vi.  6. — Ed. 


250  COMMENTARIES  ON  THE  CHAP.  VII.  6. 

influence  tlirougli  all  our  faculties  ;  for  tliere  is  no  part 
which  is  not  subject  to  these  depraved  passions.  What  the 
law  does,  in  the  absence  of  the  inward  teacher,  the  Spirit,  is 
increasingly  to  inflame  our  hearts,  so  that  they  boil  up  with 
lusts.  But  observe  here,  that  the  law  is  connected  with  the 
vicious  nature  of  man,  the  perversity  of  which,  and  its  lusts, 
break  forth  with  greater  fury,  the  more  they  are  checked  by 
the  restraints  of  righteousness.  He  further  adds,  that  as 
long  as  the  emotions  of  the  flesh  were  under  the  dominion 
of  the  law  they  brought  forth  fruit  to  death  ;  and  he  adds 
this  to  show  that  the  law  by  itself  is  destructive.  It  hence 
follows,  that  they  are  infatuated,  who  so  much  desire  this 
bondage  which  issues  in  death. 

6.  But  now  we  have  been  loosed  fi-om  the  law,  &c.  He  pur- 
sues the  argument  derived  from  the  opposite  efi'ect  of  things, 
— "If  the  restraint  of  the  law  availed  so  little  to  bridle  the 
flesh,  that  it  became  rather  the  exciter  of  sin  ;  then,  that  we 
may  cease  from  sin,  we  must  necessarily  be  freed  from  the 
law."  Again,  "  If  we  are  freed  from  the  bondage  of  the  law 
for  this  end,  that  we  may  serve  God  ;  then,  perversely  do 
they  act  who  hence  take  the  libert}''  to  indulge  in  sin  ;  and 
falsely  do  they  speak  who  teach,  that  by  this  means  loose 
reins  are  given  to  lusts."  Observe,  then,  that  we  are  then 
freed  from  the  law,  when  God  emancipates  us  from  its  rigid 
exactions  and  curse,  and  endues  us  with  his  Spirit,  through 
whom  we  walk  in  his  ways.^ 

Having  died  to  that,  &c.  This  part  contains  a  reason,  or 
rather,  indicates  the  manner  in  which  we  are  made  free  ;  for 
the  law  is  so  far  abrogated  with  regard  to  us,  that  we  are 
not  pressed  down  by  its  intolerable  burden,  and  that  its  in- 
exorable rigour  does  not  overwhelm  us  with  a  curse." — In 

1  That  the  moral,  and  not  the  ceremonial  law,  is  meant  here,  is  incon- 
testably  evident  from  what  the  Apostle  adds  in  the  following  verses.  He 
quotes  the  moral  law  in  the  next  verse:  he  calls  this  law,  in  ver.  10,  the 
commandment,  t>?v  Uroxh,  which  was  unto  hfe,  see  Matt.  xix.  16  ;  and  he 
says,  that  "  by  it "  sin  "  slew  "  hiiii,  which  could  not  have  been  said  of  the 
ceremonial  law. — Ed. 

2  Our  common  version  is  evidently  incorrect  as  to  this  clause.  _  The 
pronoun  a'vTu  or  Ixuvf,  is  to  be  supplied.  There  is  an  exactly  similar 
ellipsis  in  ch.  vi.  21.  Beza  and  several  others,  as  well  as  our  version, 
have  followed  a  reading,  a.-rofcMovro;,  which  Grksbach  disregards  as  of  no 


CHAP.  VII.  7.  EPISTLE  TO  THE  ROMANS.  251 

newness  of  spirit ;  He  sets  the  spirit  in  opposition  to  the 
letter  ;  for  before  our  will  is  formed  according  to  the  will  of 
God  by  the  Holy  Spirit,  we  have  in  the  law  nothing  but  the 
outward  letter,  which  indeed  bridles  our  external  actions, 
but  does  not  in  the  least  restrain  tlie  fury  of  our  lusts.  And 
he  ascribes  newness  to  the  Spirit,  because  it  succeeds  the  old 
man  ;  as  the  letter  is  called  old,  because  it  perishes  through 
the  regeneration  of  the  Spirit. 

7.  What  shall  we  say  then?  Is  7.  Quid  ergo  dicenms ?  Lex  pec- 
the  law  sin  ?  God  forbid.  Nay,  I  catum  est  ?  Absit :  sed  peccatum  non 
had  not  kno^v^l  sin  but  by  the  law  :  cogno'\'i  nisi  per  Legem  :  concupis- 
for  I  had  not  known  Inst,  except  the  centiam  enim  non  noveram,  nisi  Lex 
law  had  said.  Thou  shalt  not  covet. ^  diceret,  Non  concupisces. 

8.  But  sin,  taking  occasion  by  the  8.  Occasione  autem  sumpta,  pec- 
commandment,  wrought  in  me  all  catum  per  mandatunl  effecit  in  me 
manner  of  concupiscence.  omnem  coucupiscentiam. 

7.  What  then  shall  tue  say  ?  Since  it  has  been  said  that 
we  must  be  freed  from  the  law,  in  order  that  we  may  serve 
God  in  newness  of  spirit,  it  seemed  as  though  this  evil  be- 
longed to  the  law, — that  it  leads  us  to  sin.  But  as  this 
■would  be  above  measure  inconsistent,  the  Apostle  rightly 
undertook  to  disprove  it.  Now  when  he  adds.  Is  the  laiu  sin? 
what  he  means  is,  "  Does  it  so  produce  sin  that  its  guilt 
ought  to  be  imj)uted  to  the  law  ?" — But  sin  I  kneiv  not,  except 


authority  ;  and  it  is  inconsistent  with  the  usual  phraseology  of  the  Apostle. 
See  ver.  4,  and  Gal.  ii.  19. — Ed. 

^  Perhaps  the  sentence  ought  to  have  been  rendered,  For  lust  (con- 
cupiscentiam)  I  had  not  known,  except  the  law  had  said,  "  Thou  shalt 
not  lust "  (non  concupisces.)  Then  the  word  "  coveting"  in  the  next  verse 
shoidd  be  "  lust "  (coucupiscentiam.)  But  "  Thou  shalt  not  covet,"  is  the 
commandment ;  and  to  retain  a  similarity  of  idea,  for  the  lack  of  a  more 
suitable  word,  it  seems  necessary  to  have  coveting,  as  covetousness  has  not 
the  meaning  here  intended.  There  is  the  same  correspondence  in  the 
words  in  Greek  as  in  Calvin's  Latin.  The  noun  is  rendered  first  in  our 
version  "  lust,"  and  then  "  concupiscence  :"  and  the  same  is  done  by 
Doddridge;  the  '-strong  desire"  of  Mackni</Jd  is  by  no  means  suitable  ; 
the  "  inordinate  desire  "  of  Stuart  is  better,  though  '•  Thou  shalt  not  lust," 
cannot  be  approved.  By  Im^ufiia,  desire,  is  meant  the  inward  propensity 
that  is  sinful.  'It  is  called  "  sin"  in  the  preceding  clause;  and,  according 
to  the  usual  style  of  the  Apostle,  to  show  what  sin  was  intended,  it  is  called 
here  desire :  it  is  then  sin  in  the  wish,  in  the  inclination  or  disposition 
within.  And  this  very  sinful  desire  the  tenth  commandment  distinctly 
forbids. — Ed. 


252  COMMENTARIES  ON  THE  CHAP.  VII.  7. 

through  the  law  ;  sin  then  dwells  in  us,  and  not  in  the  law ; 
for  the  cause  of  it  is  the  depraved  lust  of  our  flesh,  and  we 
come  to  know  it  by  the  knowledge  of  God's  righteousness, 
which  is  revealed  to  us  in  the  law.^  You  are  not  indeed  to 
understand,  that  no  diiference  whatever  can  be  known  be- 
tween right  and  wrong  without  the  law ;  but  that  without 
the  law  we  are  either  too  dull  of  apprehension  to  discern  our 
depravity,  or  that  we  are  made  wholly  insensible  through 
self-flattery,  according  to  what  follows, — 

For  coveting  I  had  not  known,  &c.  This  is  then  an  expla- 
nation of  the  former  sentence,  by  which  he  proves  that 
ignorance  of  sin,  of  which  he  had  spoken,  consisted  in  this — 
that  he  perceived  not  his  own  coveting.  And  he  designedly 
referred  to  this  one  kind  of  sin,  in  which  hypocrisy  espe- 
cially prevails,  which  has  ever  connected  with  itself  supine 
self-indulgence  and  false  assurance.  For  men  are  never  so 
destitute  of  judgment,  but  that  they  retain  a  distinction  in 
external' works  ;  nay,  they  are  constrained  even  to  condemn 
wicked  counsels  and  sinister  purposes :  and  this  they  cannot 
do,  without  ascribing  to  a  right  object  its  own  praise.  But 
coveting  is  more  hidden  and  lies  deeper  ;  hence  no  account 
is  made  of  it,  as  long  as  men  judge  according  to  their  per- 
ceptions of  what  is  outward.  He  does  not  indeed  boast  that 
he  was  free  from  it ;  but  he  so  flattered  himself,  that  he  did 
not  think  that  this  sin  was  lurking  in  his  heart.  For  though 
for  a  time  he  was  deceived,  and  believed  not  that  righteous- 
ness would  be  violated  by  coveting,  he  yet,  at  length,  un- 
derstood that  he  was  a  sinner,  when  he  saw  that  coveting, 
from  which  no  one  is  free,  was  prohibited  by  the  law. 

Augustine  says,  that  Paul  included  in  this  expression  the 
whole  law ;  which,  when  rightly  understood,  is  true :  for 
when  Moses  had  stated  the  things  from  which  we  must  ab- 
stain, that  we  may  not  wrong  our  neighbour,  he  subjoined 
this  prohibition  as  to  coveting,  which  must  be  referred  to  all 
the  things  previously  forbidden.     There  is  no  doubt  but  that 

'  It  was  the  saying  oi  Ambrose,  "  Lex  index  peccati  est,  non  genitrix — 
the  law  is  the  discoverer,  not  the  begetter  of  sin."  "  The  law,"  says  Parens, 
"  prohibits  sin ;  it  is  not  then  the  cause  of  it :  sin  is  made  known  by  the 
law ;  it  is  not  then  by  the  laAV  produced." — Ed. 


CHAP.  VII.  8.  EPISTLE  TO  THE  ROMANS.  253 

he  had  in  the  former  precepts  condemned  all  the  evil  de- 
sires which  our  hearts  conceive ;  but  there  is  much  diffe- 
rence between  a  deliberate  purpose,  and  the  desires  by  which 
we  are  tempted.  God  then,  in  this  last  command,  requires 
so  much  integrity  from  us,  that  no  vicious  lust  is  to  move  us 
to  evil,  even  when  no  consent  succeeds.  Hence  it  was,  that 
I  have  said,  that  Paul  here  ascends  higher  than  where  the 
understanding  of  men  can  carry  them.  But  civil  laws  do 
indeed  declare,  that  intentions  and  not  issues  are  to  be 
punished.  Philosophers  also,  with  greater  refinement,  place 
vices  as  well  as  virtues  in  the  soul.  But  God,  by  this  pre- 
cept, goes  deeper  and  notices  coveting,  which  is  more  hid- 
den than  the  will ;  and  this  is  not  deemed  a  vice.  It  was 
pardoned  not  only  by  philosophers,  but  at  this  day  the 
Papists  fiercely  contend,  that  it  is  no  sin  in  the  regenerate.^ 
But  Paul  says,  that  he  had  found  out  his  guilt  from  this 
hidden  disease :  it  hence  follows,  that  all  those  who  labour 
under  it,  are  by  no  means  free  from  guilt,  except  God  par- 
dons their  sin.  We  ought,  at  the  same  time,  to  remember 
the  difference  between  evil  lustings  or  covetings  which  gain 
consent,  and  the  lusting  which  tempts  and  moves  our  hearts, 
but  stops  in  the  midst  of  its  course. 

8.  But  an  occasion  being  taken,  &c.  From  sin,  then,  and 
the  corruption  of  the  flesh,  proceeds  every  evil  ;  the  law  is 
only  the  occasion.  And  though  he  may  seem  to  speak  only 
of  that  excitement,  by  which  our  lusting  is  instigated  through 
the  law,  so  that  it  boils  out  with  greater  fury ;  yet  I  refer 
this  chiefly  to  the  knowledge  the  law  conveys  ;  as  though 
he  had  said,  "  It  has  discovered  to  me  every  lust  or  coveting 
which,  being  hid,  seemed  somehow  to  have  no   existence.'' 


'  As  an  instance  of  the  frivolous  and  puerile  mode  of  reasoning  adopted 
by  the  Papists,  the  following  may  be  adduced :  quoting  James  i.  15,  "  When 
lust  hath  conceived,  it  bringeth  forth  sin;  and  sin,  when  it  is  finished, 
bringeth  forth  death,"  they  reason  thus  : — "  Lust  is  not  simply  a  sin,  for  it 
brings  it  forth ;  and  when  it  is  sin,  it  is  not  mortal  sin,  for  it  afterwards 
brings  forth  death."  Taking  advantage  of  a  metaphor,  they  apply  it 
strictly  and  literally,  without  considering  that  the  Apostle  is  only  exhibit- 
ing the  rise,  progress,  and  termination — of  what  ?  of  sin  no  doubt.  The 
like  produces  its  like.  If  lust  were  not  sinfid,  it  could  not  generate  what 
is  sinful.  Such  childish  and  profane  reasoning  is  an  outrage  both  on  com- 
mon sense  and  on  rehgion. — Ed. 


25 -t  COMMENTARIES  ON  THE  CHAP.  VII.  8. 

I  do  not  yet  deny,  but  that  the  flesli  is  more  sliarply  stimu- 
lated to  lusting  by  the  law,  and  also  by  this  means  more 
clearly  shows  itself;  which  may  have  been  also  the  case  with 
Paul :  but  what  I  have  said  of  the  knowledge  it  brings, 
seems  to  harmonize  better  with  the  context  -^  for  he  imme- 
diately subjoins — 

For    without    the    law   sin   ivas  Sine  Lege   enini    peccatum    est 

dead.  ^  mortuum : 

9.  Fori  was  alive  without  the  law  9.  Ego  autem  vivebam  sine  Lege 
once ;  but  when  the  commandment  aliquando  ;s  adveniente  autem  man- 
came,  sin  revived,  and  I  died.  dato,  peccatum  revixit, 

10.  And  the  commandment,  which  10.  Ego  autem  mortuus  sum  ;  et 
was  ordained  to  life,  I  found  to  he  deprehensum  est  a  me  mandatum 
tmto  death.  quod  erat  in  vitani,  cedere  in  mortem. 

11.  For  sin,  talcing  occasion  by  11.  Peccatum  enim,  occasione 
the  commandment,  deceived  me,  and  surapta  per  mandatum,  abduxit  me  a 
by  it  slew  me.  via  et  per  illud  occidit : 

12.  Wherefore  the  law  is  holy,  12.  Itaque  Lex  quidem  sancta, 
and  the  commandment  holy,  and  just,  et  mandatmn  sanctum,  et  justum  et 
and  good.  bonum. 

8.  For  without  the  law,  &c.  He  expresses  most  clearly 
the  meaning  of  his  former  words  ;  for  it  is  the  same  as  though 
he  had  said,  that  the  knowledge  of  sin  without  the  law  is 
buried.  It  is  a  general  truth,  which  he  presently  applies  to 
his  own  case.  I  hence  wonder  what  could  have  come  into 
the  minds  of  interpreters  to  render  the  passage  in  the  pre- 
terimperfect  tense,  as  though  Paul  was  speaking  of  himself ; 
for  it  is  easy  to  see  that  his  purpose  was  to  begin  with  a 

'  Most  commentators  take  the  opposite  view, — that  the  irritation  of  sin 
occasioned  by  the  law  is  more  especially  meant  here.  The  two  ideas,  the 
knowledge  and  the  excitement,  or  the  increase  of  sin  by  the  law,  are  no 
doubt  referred  to  by  the  Apostle  in  these  verses. — Ed. 

-  This  clause  is  rightly  separated  from  the  former  verse;  for  it  clearly 
announces  what  is  illustrated  in  the  following  verses.  "  Without  the  law," 
means  without  the  knowledge  of  the  law.  The  law  is  known  and  not 
known  still. — Ed. 

3  "  Aliquando;"  ^on — formerly,  while  he  was  a  Pharisee,  when  he 
thought  himself  blameless.  Critics  often  make  difficulties  when  there  are 
none.  What  is  said  here  of  being  alive  without  the  law,  or  when  the  law 
is  not  known,  and  of  the  commandment  supposed  to  be  for  life  being  found 
to  be  unto  death,  is  still  exemplified  in  the  character  of  men,  and  takes 
place  in  the  experience  of  all  who  are  brought  out  of  darkness,  as  Paul 
Avas,  unto  marvellous  light.     Experience  is  often  the  best  expositor. 

To  understand  this  passage,  no  more  is  necessary  than  to  read  A\'hat 
Paul  says  of  himself  in  Phil.  iii.  4-9;  and  also  in  Gal.  ii.  19. — Ed. 


CHAP.  VII.  9.  EPISTLE  TO  THE  ROMANS.  255 

general  proposition,  and  then  to  explain  tlie  subject  by  his 
own  example. 

9.  For  I  tuas  alive,  &c.  Tie  means  to  intimate  that  there 
had  been  a  time  when  sin  was  dead  to  him  or  in  him.  But 
he  is  not  to  be  understood  as  though  he  had  been  without 
law  at  any  time,  but  this  word  /  was  alive  has  a  peculiar 
import ;  for  it  was  the  absence  of  the  law  that  was  the  rea- 
son why  he  was  alive ;  tliat  is,  why  he  being  inflated  with  a 
conceit  as  to  his  own  righteousness,  claimed  life  to  himself 
while  he  was  yet  dead.  That  the  sentence  may  be  more 
clear,  state  it  thus,  "  When  I  was  formerly  without  the  law, 
I  was  alive."  But  I  have  said  that  this  expression  is  em- 
phatic ;  for  by  imagining  himself  great,  he  also  laid  claim 
to  life.  The  meaning  then  is  this,  "  When  I  sinned,  having 
not  the  knowledge  of  the  law,  the  sin,  Avhich  I  did  not  ob- 
serve, was  so  laid  to  sleep,  that  it  seemed  to  be  dead ;  on  the 
other  hand,  as  I  seemed  not  to  myself  to  be  a  sinner,  I  was 
satisfied  with  myself,  thinking  that  I  had  a  life  of  mine  own.'' 
But  the  death  of  sin  is  the  life  of  man,  and  again  the  life  of 
sin  is  the  death  of  man. 

It  may  be  here  asked,  what  time  was  that  when  through 
his  ignorance  of  the  law,  or  as  he  himself  says,  through  the 
absence  of  it,  he  confidently  laid  claim  to  life.  It  is  indeed 
certain,  that  he  had  been  taught  the  doctrine  of  the  law 
from  his  childhood  ;  but  it  Avas  the  theology  of  the  letter, 
which  does  not  humble  its  disciples,  for  as  he  says  elsewhere, 
the  veil  interposed  so  that  the  Jews  could  not  see  the  light 
of  life  in  the  law  ;  so  also  he  himself,  while  he  had  his  eyes 
veiled,  being  destitute  of  the  Spirit  of  Christ,  was  satisfied 
with  the  outward  mask  of  righteousness.  Hence  he  repre- 
sents the  law  as  absent,  though  before  his  eyes,  while  it  did 
not  really  impress  him  with  the  consciousness  of  God's  judg- 
ment. Thus  the  eyes  of  hypocrites  are  covered  with  a  veil, 
that  they  see  not  how  much  that  command  requires,  in 
which  we  are  forbidden  to  lust  or  covet. 

But  when  the  commandment  came,  &c.  So  now,  on  the 
other  hand,  he  sets  forth  the  law  as  coming  when  it  began 
to  be  really  understood.  It  then  raised  sin  as  it  were  from 
the  dead  ;  for   it  discovered  to  Paul  how  great  depravity 


256  COMMENTARIES  ON  THE  CHAP.  VII.  11. 

abounded  in  the  recesses  of  his  heart,  and  at  the  same  time 
it  slew  him.  We  must  ever  remember  that  he  speaks  of  that 
inebriating  confidence  in  which  hypocrites  settle,  while  they 
flatter  themselves,  because  they  overlook  their  sins. 

10.  Was  found  by  me,  &c.  Two  things  are  stated  here 
• — that  the  commandment  shows  to  us  a  way  of  life  in  the 
righteousness  of  God,  and  that  it  was  given  in  order  that  we 
by  keeping  the  law  of  the  Lord  might  obtain  eternal  life, 
except  our  corruption  stood  in  the  way.  But  as  none  of  us 
obey  the  law,  but,  on  the  contrary,  are  carried  headlong  on 
our  feet  and  hands  into  that  kind  of  life  from  which  it  re- 
calls us,  it  can  bring  us  nothing  but  death.  We  must  thus 
distinguish  between  the  character  of  the  law  and  our  own 
wickedness.  It  hence  follows,  that  it  is  incidental  that  the 
law  inflicts  on  us  a  deadly  wound,  as  when  an  incurable 
disease  is  more  exasperated  by  a  healing  remedy.  I  indeed 
allow  that  it  is  an  inseparable  incident,  and  hence  the  law, 
as  compared  with  the  gospel,  is  called  in  another  place  the 
ministration  of  death  ;  but  still  this  remains  unaltered,  that 
it  is  not  in  its  own  nature  hurtful  to  us,  but  it  is  so  because 
our  corruption  provokes  and  draws  upon  us  its  curse. 

11.  Led  me  out  of  the  way,  &c.  It  is  indeed  true,  that 
while  the  will  of  God  is  hid  from  us,  and  no  truth  shines  on 
us,  the  life  of  men  goes  wholly  astray  and  is  full  of  errors  ; 
nay,  we  do  nothing  but  wander  from  the  right  course,  until 
the  law  shows  to  us  the  way  of  living  rightly :  but  as  we 
begin  then  only  to  perceive  our  erroneous  course,  when  the 
Lord  loudly  reproves  us,  Paul  says  rightly,  that  we  are  led 
out  of  the  way,  when  sin  is  made  evident  by  the  law.  Hence 
the  verb,  e^aTrarav,  must  be  understood,  not  of  the  thing 
itself,  but  of  our  knowledge  ;  that  is,  that  it  is  made  mani- 
fest by  the  law  how  much  we  have  departed  from  the  right 
course.  It  must  then  be  necessarily  rendered,  led  me  out  of 
the  way ;  for  hence  sinners,  who  before  went  on  heedlessly, 
loathe  and  abominate  themselves,  when  ihey  perceive, 
through  the  light  which  the  law  throws  on  the  turpitude  of 
sin,  that  they  had  been  hastening  to  death.  But  he  again 
introduces  the  word  occasion,  and  for  this  purpose — that  we 
may  know  that  the  law  of  itself  does  not  bring  death,  but 


CHAP.  VII.  13.  EPISTLE  TO  THE  ROMANS.  257 

that  this  happens  through  something  else,  and  that  this  is 
as  it  were  adventitious.^ 

12.  So  then  the  law  is  indeed  holy,  &c.  Some  think  that 
the  words  law  and  commandment  is  a  repetition  of  the  same 
thing ;  with  whom  I  agree  f  and  I  consider  that  there  is  a 
peculiar  force  in  the  words,  when  he  sa^^s,  that  the  law  itself 
and  whatever  is  commanded  in  the  law,  is  holy,  and  there- 
fore to  be  regarded  with  the  highest  reverence, — that  it  is 
just,  and  cannot  therefore  be  charged  with  anything  wrong, — 
that  it  is  good,  and  hence  pure  and  free  from  everything 
that  can  do  harm.  He  thus  defends  the  law  against  evQV^ 
charge  of  blame,  that  no  one  should  ascribe  to  it  what  is 
contrary  to  goodness,  justice,  and  holiness. 

13.  Was  then  that  which  is  good  13.  Quod  ergo  bonum  est,  mihi 
made  death  unto  me  ?  God  forbid,  in  mortem  cessit  ?  Absit:  imo  pee- 
But  sin,  that  it  might  appear  sin,  catum,  ut  appareat  peccatum,  per 
working  death  in  me  by  that  which  bonum  operatiir  mihi  mortem :  ut 
is  good ;  that  sin  by  the  command-  fiat  super  modum  peccans  peccatum 
ment  might  become  exceeding  sinful,  per  mandatum. 

13.  Has  then  what  is  good,  &c.  He  had  hitherto  defend- 
ed the  law^  from  calumnies,  but  in  such  a  manner,  that  it 

1  This  verse  will  be  better  understood  if  we  consider  it  as  in  a  manner 
a  repetition,  in  another  form,  of  what  the  former  verse  contains,  and  this 
is  perfectly  consistent  with  the  usual  manner  of  the  Apostle.  His  object 
seems  to  have  been  to  prevent  a  misapprehension  of  what  he  had  said,  that 
the  commandment  Avhich  was  for  life  proved  to  be  imto  death.  He  hence 
says,  that  sin  availed  itself  of  the  commandment,  and  by  it  deceived  him, 
that  is,  promised  him  life,  and  then  by  it  killed  him,  that  is,  proved  fatal 
to  him.  There  is  a  correspondence  in  meaning  between  the  commandment 
unto  life  and  deceiving,  and  between  death  and  killing.  In  verse  8,  sin,  as 
a  person,  is  said  to  take  advantage  of  the  commandment  to  work  every 
kind  of  sinful  desires ;  but  it  is  said  here  to  take  this  advantage  to  deceive 
by  promising  life,  and  then  to  destroy,  to  expose,  and  subject  him  to  death 
and  misery. — Ed. 

"  This  is  doubtless  true ;  and  it  is  an  example  of  what  the  Apostle's 
manner  of  writinp;  is,  it  being  that  of  the  ancient  prophets.  How  various 
are  the  words  used  in  the  119th  Psalm  to  designate  the  law  or  the  reveal- 
ed will  of  God?  and  two  dift'erent  words  are  often  used  in  the  same  verse. 

Ha^ang  spoken  of  the  law  in  connection  with  sin,  the  Apostle  may  be 
supposed  to  have  had  the  character  of  sin  in  view  in  characterizing  the 
law.  Sin  M'orks  depraved  desires  and  lusts  ;  the  law  is  holy  :  sin  deceives 
and  acts  the  traitor;  the  law  is  plain-dealing  and  just:  sin  leads  to  death 
and  misery  ;  the  law  is  good  and  leads  to  happiness.  The  last  contrast  is 
evident  from  what  follows  in  the  next  verse,  "  Was  that  which  is  good 
made  death  unto  me?" — Ed. 


258  COMMENTARIES  ON  THE  CHAP.  VII.  13. 

still  remained  doubtful  whether  it  was  the  cause  of  death ; 
nay,  the  minds  of  men  were  on  this  point  perplexed, — how 
could  it  he  that  nothing  hut  death  was  gained  from  so  sin- 
gular a  gift  of  God.  To  this  objection  then  he  now  gives  an 
answer  ;  and  he  denies,  that  death  proceeds  from  the  law, 
though  death  through  its  means  is  brought  on  us  by  sin. 
And  though  this  answer  seems  to  militate  in  apj^earance 
against  what  he  had  said  before — that  he  had  found  the 
commandment,  which  was  given  for  life,  to  be  unto  death, 
there  is  yet  no  contrariety.  He  had  indeed  said  before,  that 
it  is  through  our  wickedness  that  the  law  is  turned  to  our 
destruction,  and  that  contrary  to  its  own  character ;  but 
here  he  denies,  that  it  is  in  such  a  sense  the  cause  of  death, 
that  death  is  to  be  imj)uted  to  it.  In  2  Cor.  iii.  he  treats 
more  fully  of  the  law.  He  there  calls  it  the  ministration  of 
death ;  but  he  so  calls  it  according  to  what  is  commonly 
done  in  a  dispute,  and  represents,  not  the  real  character  of 
the  law,  but  the  false  opinion  of  his  ojjponents.^ 

But  sin,  &c.  With  no  intention  to  offend  others,  I  must 
state  it  as  my  opinion,  that  this  passage  ought  to  be  read  as 
I  have  rendered  it,  and  the  meaning  is  this, — "  Sin  is  in  a 
manner  regarded  as  just  before  it  is  discovered  by  the  law ; 
but  when  it  is  by  the  law  made  known,  then  it  really  ob- 
tains its  own  name  of  sin  ;  and  hence  it  appears  the  more 
wicked,  and,  so  to  speak,  the  more  sinful,  because  it  turns 
the  goodness  of  the  law,  by  perverting  it,  to  our  destruction ; 
for  that  must  be  very  pestiferous,  which  makes  what  is  in 
its  own  nature  salutary  to  be  hurtful  to  us.''  The  import  of 
the  whole  is — that  it  was  necessary  for  the  atrocity  of  sin 
to  be  discovered  by  the  law ;  for  except  sin  had  burst  forth 
into  outrageous,  or,  as  they  say,  into  enormous  excess,  it 
would  not  have  been  acknowledged  as  sin  ;  and  the  more 
outrageous  does  its  enormity  appear,  when  it  converts  life 
into  death  ;  and  thus  every  excuse  is  taken  away  from  it.^ 

'  This  can  hardly  be  admitted.  The  Apostle  in  Corinthians  evidently 
states  a  fact,  as  he  often  does,  without  going  into  an  explanation  ;  and  the 
fact  was,  that  the  law  proved  to  be  the  ministration  of  death :  but  it 
proved  to  be  so  through  the  sin  and  wickedness  of  man. — Ed. 

-  Erasmus,  Beza,  Parens,  Siuart,  and  others,  make  up  the  ellipsis  by 
putting  in,  "  was  made  death  to  me,"  after  "  sin."     But  there  is  no  need 


CHAP.  VII.  14.  EPISTLE  TO  THE  ROMANS.  259 

14.  For  we  know  that  the  law  is  14.  Scinuis  eniiu  quod  Lex  spiri- 
spiritual ;  but  1  am  carnal,  so]<l  tualis  est :  ego  auteni  carnalis  sum, 
under  sin.  venditus  sub  peccato. 

15.  For  that  which  I  do  I  allow  15.  Quod  cnini  operor,  non  intel- 
not:  for  what  I  Avould,  that  do  I  ligo ;  siquidem  non  quod  yolo,  hoc 
not ;  but  what  1  hate,  that  do  I.  ago  :  sed  quod  odi,  hoc  facio. 

in.   If  then  I  do  that  which   I         10.   8i  vero  quod  nolo,  hoc  facio, 
would  not,  I  consent  imto  the  law     conscntio  Legi  Dei  quod  sit  bona, 
that  it  is  good. 

17.  Now  then,  it  is  no  more  I  that  17.  Nunc  vero  non  jam  illud 
do  it,  but  sin  that  dweileth  in  me.         ojjcror  ego,  sed  quod  habitat  in  me 

peccatum. 

14.  For  we  know  that  the  law,  &c.  He  now  begins  more 
closely  to  compare  the  law  with  what  man  is,  that  it  may  be 
more  clearly  understood  whence  the  evil  of  death  proceeds. 
He  then  sets  before  us  an  example  in  a  regenerate  man,  in 
whom  the  remnants  of  the  flesh  are  wholly  contrary  to  the 
law  of  the  Lord,  while  the  spirit  would  gladly  obey  it.  But 
first,  as  we  have  said,  he  makes  only  a  comparison  between 
nature  and  the  law.  Since  in  human  things  there  is  no 
greater  discord  than  between  spirit  and  flesh,  the  law  being- 
spiritual  and  man  carnal,  what  agreement  can  there  be  be- 
tween the  natural  man  and  the  law?  Even  the  same  as 
between  darkness  and  light.  But  by  calling  the  law  spiritual, 
he  not  only  means,  as  some  expound  the  passage,  that  it  re- 
quires the  inward  afl'ections  of  the  heart ;  but  that,  by  way 
of  contrast,  it  has  a  contrary  import  to  the  word  carnal} 
These  interpreters  give  this  explanation,  "  The  law  is  spiri- 
tual, that  is,  it  binds  not  only  the  feet  and  hands  as  to  ex- 
ternal works,  but  regards  the  feelings  of  the  heart,  and 
requires  the  real  fear  of  God."' 

But  here  a  contrast  is  evidently  set  forth  between  the 
flesh  and  the  spirit.    And  further,  it  is  sufficiently  clear  from 

of  adding  anything.  The  sentence  throughout  is  thoroughly  Hebraistic. 
What  is  partially  announced  in  the  words,  "  that  it  might  appear  sin,"'  or, 
to  be  sin,  &c.,  is  more  fully  stated  in  the  last  clause:  and  the  participle, 
"  working" — Ka.Ti^ya.Z,ofii\in,  is  used  instead  of  a  verb,  the  auxiliary  verb 
being  luiderstood.  See  similar  instances  in  chap.  xiv.  9-13.  Calvin's 
version  is  no  doubt  the  correct  one.  What  follows  the  last  /'v«  more  fully 
explains  what  comes  after  the  first. — Ed. 

J  This  is  evidently  the  case  here.  As  carval  means  what  is  sinful  and 
corrupt,  so  sj)i'riiv(d  imports  what  is  holy,  just,  and  good.  As  the  works 
of  the  tlesh  are  evil  and  depraved  works,  so  the  fruits  of  the  kSpirit  are  good 
and  holy  fruits.     See  Gal.  v.  19,  22,  and  particularly  John  iii.  6. — Ud. 


260  COMMENTARIES  ON  THE  CHAP.  VII.  14. 

the  context,  and  it  has  been  in  fact  already  shown,  that 
under  the  term  flesh  is  included  whatever  men  bring  from 
the  womb ;  and  flesh  is  what  men  are  called,  as  they  are 
born,  and  as  long  as  they  retain  their  natural  character ;  for 
as  they  are  corrupt,  so  they  neither  taste  nor  desire  any- 
thing but  what  is  gross  and  earthly.  Spirit,  on  the  contrary, 
is  renewed  nature,  which  God  forms  anew  after  his  own 
image.  And  this  mode  of  speaking  is  adopted  on  this  ac- 
count— because  the  newness  which  is  wrought  in  us  is  the 
gift  of  the  Spirit. 

The  j)erfection  then  of  the  doctrine  of  the  law  is  opposed 
here  to  the  corrupt  nature  of  man  :  hence  the  meaning  is  as 
follows,  "  The  law  requires  a  celestial  and  an  angelic  right- 
eousness, in  which  no  spot  is  to  appear,  to  whose  clearness 
nothing  is  to  be  wanting :  but  I  am  a  carnal  man,  who  can 
do  nothing  but  oppose  it."^  But  the  exposition  of  Origen, 
Avhich  indeed  has  been  approved  by  many  before  our  time, 
is  not  worthy  of  being  refuted  ;  he  says,  that  the  law  is 
called  spiritual  by  Paul,  because  the  Scripture  is  not  to  be 
un  lerstood  literally.  What  has  this  to  do  with  the  present 
mbject  ? 

Sold  under  sin.     By  this  clause  he  shows  what  flesh  is  in 

*  "  He  is  '  carnal'  in  exact  proportion  to  the  degree  in  which  he  falls 
short  oi  perfect  conformity  to  the  law  of  God." — Scott. 

It  has  been  usual  with  a  certain  class  of  divines,  such  as  Hammond  and 
Bull,  to  hold  that  all  the  Fathers  before  Augustine  viewed  Paul  here  as 
not  speaking  of  himself.  But  tliis  is  plainly  contradicted  by  what  Avgus- 
'ine  declares  himself  in  several  parts  of  his  writings.  In  his  Retractations, 
B.  i.  chap.  23,  he  refers  to  some  authors  of  divine  discourses  (quibusdam 
divinorum  tractatorlbus  eloquiorum)  by  whose  authority  he  was  induced  to 
change  his  opinion,  and  to  regard  Paul  here  as  speaking  of  himself.  He 
alludes  again  in  his  work  against  Julian,  an  advocate  of  Pelagianisni,  B.  6, 
chap,  xi.,  to  this  very  change  in  his  view,  and  ascribes  it  to  the  reading  of 
the  works  of  those  who  were  better  and  more  intelligent  than  himself, 
(meliorlbus  et  intelligentioribus  cessi.)  Then  he  refers  to  them  by  name, 
and  says,  "  Hence  it  was  that  I  came  to  miderstand  these  tilings,  as  Hilary, 
Gregory,  Ambrose,  and  other  holy  and  known  doctors  of  the  Church,  un- 
derstood them,  who  thought  that  the  Apostle  himself  strenuously  struggled 
against  carnal  lusts,  which  he  was  unwilling  to  have,  and  yet  had,  and  that 
he  bore  witness  as  to  this  conflict  in  these  words,"  (referring  to  this  very 
text,) — Hinc  factum  est,  ut  sic  ista  intelligerem,  qtiemadmodum  intellexit 
HiLAiiius,  Gbegorius,  Ambrosius,  et  coeteri  Ecclesioe  sancti  notique  doc- 
tores,  qui  et  ipsum  Apostolum  adversus  carnales  concupiscentias,  quas 
habere  nolebat,  et  tanien  habebat,  strenue  conjlixisse,  eundem,que  conjlictum 
suum,  illis  suis  verbis  contestatum  fuisse  senserunt. — Ed. 


CHAP.  VII.  15.  EPISTLE  TO  THE  ROMANS.  261 

itself;  for  man  by  nature  is  no  less  the  slave  of  sin,  than 
those  bondmen,  bought  with  money,  whom  their  masters  ill 
treat  at  their  pleasure,  as  they  do  their  oxen  and  their 
asses.  We  are  so  entirely  controlled  by  the  power  of  sin, 
that  the  whole  mind,  the  whole  heart,  and  all  our  actions 
are  under  its  influence.  Compulsion  I  always  except,  for  we 
sin  spontaneously,  as  it  would  be  no  sin,  were  it  not  volun- 
tary. But  we  are  so  given  up  to  sin,  that  we  can  do  wil- 
lingly nothing  but  sin  ;  for  the  corruption  which  bears  rule 
within  us  thus  drives  us  onward.  Hence  this  comparison 
does  not  import,  as  they  say,  a  forced  service,  but  a  volun- 
tary obedience,  which  an  inbred  bondage  inclines  us  to 
render. 

15.  For  what  I  do  I  knotv  not,  &c.  He  now  comes  to  a 
more  particular  case,  that  of  a  man  already  regenerated  ;^ 

*  It  appears  from  this,  that  Calvin  did  not  apply  the  foregoing  words, 
"  I  am  carnal,  sold  under  sin,"  in  the  same  way :  but  they  are  evidently 
connected  together.  They  are  indeed  strong  words,  and  some  explain  them 
in  such  a  way  as  to  be  wholly  unsuitable  to  a  renewed  man ;  but  we  ought 
to  take  the  explanation  as  given  by  the  Apostle  himself  in  what  follows,  for 
he  handles  the  subject  to  the  end  of  the  chapter. 

Various  fictions  have  been  resorted  to  by  critics  on  this  point.  The 
Apostle  has  been  supposed  by  some  to  speak  of  himself  as  under  the  law, 
or  as  Stuart  terms  it,  "  in  a  law-state,"  and  such  is  the  scheme  of  Ham- 
mond.  Others  have  imagined,  that  he  personates  a  Jew  living  during  the 
time  between  Abraham  and  the  giving  of  the  law ;  and  this  was  Locke's 
idea.  A  third  party  have  entertained  the  notion,  that  the  Apostle,  speak- 
ing in  his  own  person,  represents,  by  a  sort  of  fiction,  as  Vitringa  and 
some  others  have  imagined,  the  effects  of  the  law  in  Jews  and  proselytes, 
as  opposed  to  the  effects  of  the  gospel,  as  delineated  in  the  next  chapter. 
And  a  fourth  party  maintain,  that  the  Apostle  describes  a  man  in  a  tran- 
sition-state, in  whom  God's  Spirit  works  for  his  conversion,  but  who  is  as 
yet  doubtful  which  Avay  to  tiurn,  to  sin  or  to  God. 

All  these  conjectures  have  arisen,  because  the  language  is  not  taken  in 
its  obvious  meaning,  and  according  to  the  Apostle's  own  explanation.  As 
soon  as  we  depart  from  the  plain  meaning  of  the  text  and  the  context,  we 
open  a  door  to  endless  conjectures  and  fictions.  The  Apostle  says  nothing 
here  of  himself,  but  what  every  real  Christian  finds  to  be  true.  Is  not  a 
Christian,  yea,  the  best,  in  this  world  carnal,  as  well  as  spiritual  ?  Is  he 
not  "  sold  imder  sin  ?"  that  is,  subjected  to  a  condition,  in  which  he  is  con- 
tinually annoyed,  tempted,  hindered,  restrained,  checked,  and  seduced  by 
the  depravity  and  corruption  of  his  nature  ;  and  in  which  he  is  always  kept 
far  below  what  he  aims  at,  seeks  and  longs  for.  It  was  the  saying  of  a 
good  man,  lately  gone  to  his  rest,  whose  extended  pilgrimage  was  ninety- 
three  years,  that  he  must  have  been  often  swallowed  up  by  despair,  had  it 
not  been  for  the  seventh  chapter  of  the  Epistle  to  the  Romans.  The  best 
interpreter  of  many  things  in  Scripture  is  spiritual  experience ;  without 


262  COMMENTARIES  ON  THE  CHAP.  VII.  1 5. 

in  whom  botli  the  things  wliich  he  had  in  view  appear  more 
clearly  ;  and  these  were, — the  great  discord  there  is  between 
the  law  of  God  and  the  natural  man, — and  how  the  law  does 
not  of  itself  produce  death.  For  since  the  carnal  man  rushes 
into  sin  with  the  whole  propensity  of  his  mind,  he  seems  to 
sin  with  such  a  free  choice,  as  though  it  were  in  his  power 
to  govern  himself;  so  that  a  most  pernicious  opinion  has 
prevailed  almost  among  all  men — that  man,  by  his  own  na- 
tural strength,  without  the  aid  of  Divine  grace,  can  choose 
what  he  pleases.  But  though  the  w411  of  a  faithful  man  is 
led  to  good  b}^  the  Spirit  of  Grod,  yet  in  him  the  corruption 
of  nature  appears  conspicuously ;  for  it  obstinately  resists 
and  leads  to  what  is  contrary.  Hence  the  case  of  a  regene- 
rated man  is  the  most  suitable ;  for  by  this  you  may  know 
how  much  is  the  contniriety  between  our  nature  and  the 
righteousness  of  the  law\  From  this  case,  also,  a  j^roof  as 
to  the  other  clause  may  more  fitly  be  sought,  than  from  the 
mere  consideration  of  human  nature  ;  for  the  law,  as  it  pro- 
duces only  death  in  a  man  wholly  carnal,  is  in  him  more 
easily  impeached,  for  it  is  doubtful  whence  the  evil  ijroceeds. 
In  a  regenerate  man  it  brings  forth  salutary  fruits ;  and 
hence  it  appears,  that  it  is  the  flesh  only  that  prevents  it 
from  giving  life :  so  far  it  is  from  producing  death  of  itself 

That  the  whole,  then,  of  this  reasoning  may  be  more  fully 
and  more  distinctly  understood,  we  must  observe,  that  this 
conflict,  of  which  the  Apostle  speaks,  does  not  exist  in  man 
before  he  is  renewed  by  the  Spirit  of  God :  for  man,  left  to 
his  own  nature,  is  wholly  borne  along  by  his  lusts  without 
any  resistance  ;  for  though  the  ungodly  are  tormented  by  the 
stings  of  conscience,  and  cannot  take  such  delight  in  their 
vices,  but  that  they  have  some  taste  of  bitterness  ;  yet  yovi 
cannot  hence  conclude,  either  that  evil  is  hated,  or  that  good 
is  loved  by  them  ;  only  the  Lord  permits  them  to  be  thus 
tormented,  in  order  to  show  to  them  in  a  measure  his  judg- 

it  no  right  judgment  can  be  formed.  Hence  it  is  that  the  learned  often 
stumble  at  what  is  quite  plain  and  obvious  to  the  illiterate  when  spiritually 
enlightened.  Critics  sometimes  tind  great  difficulties  in  what  is  fully  un- 
derstood by  a  simpler  minded  Christian,  taught  from  above.  "  Wayfaring 
men  "  are  far  better  divines  than  any  of  the  learned,  who  possess  nothing 
more  than  natural  talents  and  natural  acquirements. — Ed. 


CHAP.  VII.  15.  EPISTLE  TO  THE  ROMANS.  263 

mcnt ;  but  not  to  imbue  them  either  with  the  love  of  right- 
eousness or  with  tlic  liatred  of  sin. 

There  is  then  this  difference  between  them  and  the  faith- 
ful— that  they  are  never  so  blinded  and  hardened,  but  that 
when  they  arc  reminded  of  their  crimes,  they  condemn  them 
in  their  own  conscience ;  for  knowledge  is  not  so  utterly 
exting-uished  in  them,  but  that  they  still  retain  the  differ- 
ence between  right  and  wrong ;  and  sometimes  they  are 
shaken  with  such  dread  under  a  sense  of  their  sin,  that 
they  bear  a  kind  of  condemnation  even  in  this  life :  never- 
theless they  approve  of  sin  with  all  their  heart,  and  hence 
give  themselves  up  to  it  without  any  feeling  of  genuine  re- 
pugnance ;  for  those  stings  of  conscience,  by  which  they  are 
harassed,  proceed  from  opposition  in  the  judgment,  rather 
than  from  any  contrary  inclination  in  the  will.  The  godly, 
on  the  other  hand,  in  whom  the  regeneration  of  God  is  be- 
gun, are  so  divided,  that  with  the  chief  desire  of  the  heart 
they  aspire  to  God,  seek  celestial  righteousness,  hate  sin, 
and  yet  they  are  drawn  down  to  the  earth  by  the  relics  of 
their  flesh :  and  thus,  while  pulled  in  two  ways,  they  fight 
against  their  own  nature,  and  nature  fights  against  them  ; 
and  they  condemn  their  sins,  not  only  as  being  constrained 
by  the  judgment  of  reason,  but  because  they  really  in  their 
hearts  abominate  them,  and  on  their  account  loathe  them- 
selves. This  is  the  Christian  conflict  between  the  flesh  and 
the  spirit,  of  which  Paul  speaks  in  Gal.  v.  1 7. 

It  has  therefore  been  justly  said,  that  the  carnal  man  runs 
lieadlong  into  sin  with  the  apj^robation  and  consent  of  the 
whole  soul ;  but  that  a  division  then  immediately  begins  for 
the  first  time,  when  he  is  called  by  the  Lord  and  renewed  by 
the  Spirit.  For  regeneration  only  begins  in  this  life ;  the 
relics  of  the  flesh  which  remain,  always  follow  their  own  cor- 
rupt propensities,  and  thus  carry  on  a  contest  against  the 
Spirit. 

The  inexperienced,  who  consider  not  the  subject  which  the 
Apostle  handles,  nor  the  plan  which  he  pursues,  imagine, 
that  the  character  of  man  by  nature  is  here  described ;  and 
indeed  there  is  a  similar  description  of  human  nature  given 
to  us  by  the  Philosophers :  but  Scripture  philosophizes  much 


264  COMMENTARIES  ON  TTIE  CHAP.  VII.  J  5. 

deeper  ;  for  it  finds  that  notliing  has  remained  in  the  heart 
of  man  but  corruption,  since  the  time  in  which  Adam  lost 
the  image  of  God.  So  when  the  Sophisters  wish  to  define 
free-will,  or  to  form  an  estimate  of  what  the  power  of  nature 
can  do,  they  fix  on  this  passage.  But  Paul,  as  I  have  said 
already,  does  not  here  set  before  us  simply  the  natural  man, 
but  in  his  own  person  describes  what  is  the  weakness  of  the 
faithful,  and  how  great  it  is.  Augustine  was  for  a  time  in- 
volved in  the  common  error;  but  after  having  more  clearly 
examined  the  passage,  he  not  only  retracted  what  he  had 
falsely  taught,  but  in  his  first  book  to  Boniface,  he  proves, 
by  many  strong  reasons,  that  what  is  said  cannot  be  applied 
to  any  but  to  the  regenerate.  And  we  shall  now  endeavour 
to  make  our  readers  clearly  to  see  that  such  is  the  case. 

I  hnoiu  not.  He  means  that  he  acknowledges  not  as  his 
own  the  works  which  he  did  through  the  weakness  of  the 
flesh,  for  he  hated  them.  And  so  Erasmus  has  not  unsuit- 
ably given  this  rendering,  "I  approve  wot,"  (iion  proho^^ 
We  hence  conclude,  that  the  doctrine  of  the  law  is  so  con- 
sentaneous to  right  judgment,  that  the  faithful  repudiate  the 
transgression  of  it  as  a  thing  wholly  unreasonable.  But  as 
Paul  seems  to  allow  that  he  teaches  otherwise  than  what 
the  law  prescribes,  many  interpreters  have  been  led  astray, 
and  have  thought  that  he  had  assumed  the  person  of  another ; 
hence  has  arisen  the  common  error,  that  the  character  of  an 
unregenerate  man  is  described  throughout  this  portion  of 
the  chapter.  But  Paul,  under  the  idea  of  transgressing  the 
law,  includes  all  the  defects  of  the  godly,  which  are  not  in- 
consistent with  the  fear  of  God  or  with  the  endeavour  of 
acting  uprightly.  And  he  denies  that  he  did  what  the  law 
demanded,  for  this  reason,  because  he  did  not  perfectly  fulfil 
it,  but  somewhat  failed  in  his  efibrt. 

For  not  what  1  desire,  &c.  You  must  not  understand  that 
it  was  always  the  case  with  him,  that  he  could  not  do  good  ; 

1  "  Pii  quod  perpetrant  non  agnoscunt,  uon  approbant,  non  excusant,  non 
palliant ;" — "  What  the  godly  do  [amiss,]  they  know  not,  approve  not,  ex- 
cuse not,  palliate  not." — Parens. 

The  verb  ymiia-Keo  is  used  here  in  the  sense  of  the  Hebrew  verb  J^T*, 
which  is  often  so  rendered  by  the  Septuagint.  See  Ps.  i.  6  ;  Hos.  viii.  4  ; 
and  Matt.  vii.  2d.— Ed. 


CHAP.  VII.  16.  EPISTLE  TO  THE  ROMANS.  265 

but  what  lie  complains  of  is  only  this — that  he  could  not  per- 
form what  he  wished,  so  that  he  pursued  not  what,  was  good 
with  that  alacrity  which  was  meet,  because  he  was  held  in 
a  manner  bound,  and  that  he  also  failed  in  what  he  wished 
to  do,  because  he  halted  through  the  weakness  of  the  flesh. 
Hence  the  pious  mind  performs  not  the  good  it  desires  to  do, 
because  it  proceeds  not  with  due  activity,  and  doeth  the  evil 
which  it  would  not ;  for  while  it  desires  to  stand,  it  falls,  or 
at  least  it  staggers.  But  the  expressions  to  will  and  not  to 
will  must  be  aj^plied  to  the  Spirit,  which  ought  to  hold  the 
first  place  in  all  the  faithful.  The  flesh  indeed  has  also  its 
own  will,  but  Paul  calls  that  the  will  which  is  the  chief 
desire  of  the  heart ;  and  that  which  militates  with  it  he  re- 
presents as  being  contrary  to  his  will. 

We  may  hence  learn  the  truth  of  what  we  have  stated — 
that  Paul  speaks  here  of  the  faithful,^  in  whom  the  grace  of 
the  Spirit  exists,  which  brings  an  agreement  between  the 
mind  and  the  righteousness  of  the  law  ;  for  no  hatred  of  sin 
is  to  be  found  in  the  flesh. 

16.  But  if  what  I  desire  not,  I  do,  I  consent  to  the  law, 
&c.  ;  that  is,  "  When  my  heart  acquiesces  in  the  law,  and  is 
delighted  with  its  righteousness,  (which  certainly  is  the  case 
when  it  hates  the  transgression  of  it,)  it  then  perceives  and 
acknowledges  the  goodness  of  the  law,  so  that  we  are  fully 
convinced,  experience  itself  being  our  teacher,  that  no  evil 
ought  to  be  imputed  to  the  law ;  nay,  that  it  would  be  salu- 
tary to  men,  were  it  to  meet  with  upright  and  pure  hearts." 
But  this  consent  is  not  to  be  understood  to  be  the  same 

^  "  As  the  Apostle  was  far  more  enlightened  and  humble  than  Christians 
in  general  are,  dovibtless  this  clog  (indwelling  sin)  was  more  uneasy  to  him 
than  it  is  to  them,  though  most  of  us  find  our  lives  at  times  greatly  em- 
bittered by  it.  So  that  this  energetic  language,  which  many  imagine  to 
describe  an  unestablished  beHever's  experience,  or  even  that  of  an  imcon- 
verted  man,  seems  to  have  resulted  from  the  extraordinary  degree  of  St. 
Paid's  sanctification,  and  the  depth  of  his  self-abasement  and  hatred  of  sin ; 
and  the  reason  of  our  not  readily  imderstanding  him  seems  to  be,  because 
we  are  far  beneath  him  in  holiness,  humility,  acquaintance  with  the  spiri- 
tuality of  God's  law,  and  the  evil  of  our  own  hearts,  and  in  our  degree  of 
abhorrence  of  moral  evil." — Scott. 

"  What  some  mistake  as  the  evidence  of  a  spiritual  decline  on  the  part 
of  the  Apostle,  was  in  fact  the  evidence  of  his  growth.  It  is  the  eff'usion  of 
a  more  qiuck  and  cultured  sensibility  than  fell  to  the  lot  of  ordinary  men." 
—  Chalmers. 


266  COMMENTARIES  ON  THE  CHAP.  VII.  17. 

witli  wliat  we  have  heard  exists  in  tlie  ungodly,  who  have 
expressed  words  of  this  kind,  "  I  see  better  things  and  aj)- 
prove  of  them  ;  I  follow  the  Avorse."  Again,  "  What  is  hurt- 
ful I  follow  ;  I  shun  what  I  believe  would  be  profitable." 
For  these  act  under  a  constraint  when  they  subscribe  to  the 
righteousness  of  God,  as  their  will  is  wholly  alienated  from 
it,  but  the  godly  man  consents  to  the  law  with  the  real  and 
most  cheerful  desire  of  his  heart  ;  for  he  wishes  nothing 
more  than  to  mount  up  to  heaven.^ 

17.  Now  it  is  no  more  I  who  do  it,  &c.  This  is  not  the 
pleading  of  one  excusing  himself,  as  though  he  was  blame- 
less, as  the  case  is  with  many  triflers  who  think  that  they 
have  a  sufficient  defence  to  cover  all  their  wickedness,  when 
they  cast  the  blame  on  the  flesh  ;  but  it  is  a  declaration,  by 
which  he  shows  how  very  far  he  dissented  from  his  own 
flesh  in  his  spiritual  feeling  ;  for  the  faithful  are  carried 
along  in  their  obedience  to  God  with  such  fervour  of  spirit 
that  they  deny  the  flesh. 

This  passage  also  clearly  shows,  that  Paul  speaks  here  of 
none  but  of  the  godly,  who  have  been  already  born  again  ; 
for  as  long  as  man  remains  like  himself,  whatsoever  he  maj 
be,  he  is  justly  deemed  corrupt ;  but  Paul  here  denies  that 
he  is  wholly  possessed  by  sin  ;  nay,  he  declares  himself  to  be 
exempt  from  its  bondage,  as  though  he  had  said,  that  sin 
only  dwelt  in  some  part  of  his  soul,  while  with  an  earnest 
feeling  of  heart  he  strove  for  and  aspired  after  the  right- 
eousness of  God,  and  clearly  proved  that  he  had  the  law  of 
God  engraven  within  him.^ 

18.  For  I  know  that  in  me  (that  IS.  Novi  enim  quod  non  habitat^ 
is,  in  my  flesh)   dwclleth  no  good  in  me  (hoc  est,  in  carne  mea)  bonum : 
thing :  for  to  -will  is  present  with  me ;  siquidem  velle  adest   mihi,  sed  ut 
but  how  to  perform  that  wliich  is  perficiam  bonum  non  reperio. 
good  I  find  not. 

19.  For  the  good  that  I  would  I  19.  Non   enim   quod  volo  facio 

1  "I  consent — consentio — irvfj.ipr,f/.i,  I  say  with,  assent  to,  agree  with, 
confirm." — Ed. 

-  The  last  clause  of  tliis  verse  is  worthy  of  notice,  as  the  expression 
"  indwelUng  sin"  seems  to  have  arisen  from  the  words  -h  olxoua-a.  h  Ifioi — 
"  which  dwells  in  me."  Sin  was  in  him  as  in  a  house  or  dwelling  ;  it  was 
an  in-habiting  sin,  or  that  which  is  in-abiding  or  resident. — Ed. 

'  Non  habitat  ....  bonum — oy*  oIku  ....  ayafov. — Ed. 


CTIAP.  VII.  18.  EPISTLE  TO  THE  ROMANS.  267 

do  not :  but  the  evil  which  I  would  bonuni ;  sed  quod  nolo  malum,  id 

not,  that  I  do.  ago. 

20.  Now,  if  I  do  that  I  woidd  not,         20.  Si  vero  quod  nolo  ego  id  faeio, 

it  is  no  more  I  that  do  it,  but  sin  non  jam  ego  operor  illud,  sed  quod 

that  dwelleth  in  me.  habitat  in  me  peccatum. 

18.  For  I  knoiv,  &c.  He  says  that  no  good  by  nature 
dwelt  in  liim.  Then  in  me,  means  the  same  as  though  he 
liad  said,  "  So  far  as  it  regards  myself."  In  the  first  part 
he  indeed  arraigns  himself  as  being  wholly  depraved,  for  he 
confesses  that  no  good  dwelt  in  him  ;  and  then  he  subjoins 
a  modification,  lest  he  should  slight  the  grace  of  God  which 
also  dwelt  in  him,  but  was  no  part  of  his  flesh.  And  here 
again  he  confirms  the  fact,  that  he  did  not  sjjeak  of  men  in 
general,  but  of  the  faithful,  who  are  divided  into  two  parts 
— the  relics  of  the  flesh,  and  grace.  For  why  was  the  modi- 
fication made,  except  some  jjart  was  exempt  from  depravity, 
and  therefore  not  flesh  ?  Under  the  term  flesh,  he  ever  in- 
cludes all  that  human  nature  is,  everything  in  man,  excej^t 
the  sanctification  of  the  Spirit.  In  the  same  manner,  by 
the  term  sjnrit,  which  is  commonly  opposed  to  the  flesh,  he 
means  that  part  of  the  soul  which  the  Spirit  of  God  has  so 
re-formed,  and  purified  from  corruj)tion,  that  God's  image 
shines  forth  in  it.  Then  both  terms,  flesh  as  well  as  spii'it, 
belong  to  the  soul ;  but  the  latter  to  that  part  which  is  re- 
newed, and  the  former  to  that  which  still  retains  its  natural 
character.^ 

To  u'ill  is  present,  &c.  He  does  not  mean  that  he  had 
nothing  but  an  ineff'ectual  desire,  but  his  meiining  is,  that 
the  work  really  done  did  not  correspond  to  his  will ;  for  the 

^  The  Apostle  here  is  his  own  interpreter ;  he  explains  who  the  /  is  that 
does  what  the  other  T  disapproved,  and  who  the  I  is  that  hates  what  the 
other  I  does.  He  tells  us  here  that  it  is  not  the  same  1,  though  annoimced 
at  tirst  as  though  it  were  the  same.  The  one  /,  lie  informs  us  here,  was 
his  flesh,  his  innate  sin  or  corruption,  and  the  other  /,  he  tells  us  in  verse 
22,  was  "  the  inner  man,"  his  new  nature.  The  "  inner  man,"  as  Calvin 
will  tell  us  presently,  is  not  the  soul  as  distinguished  from  the  body,  but 
the  renewed  man  as  distinguished  from  the  flesh.  It  is  the  same  as  the 
"  new  man,"  as  distinguished  from  "  the  old  man."  See  Eph.  iv.  22,  24  ; 
Rom.  vi.  6  ;  2  Cor.  v.  17.  But  "  the  inward  man,"  and  "  the  outward  man," 
in  2  Cor.  iv.  IG,  are  the  soul  and  the  body  ;  and  "  the  inner  man,"  in  Eph. 
iii.  1(5,  the  same  expression  as  in  verse  22,  means  the  soul,  as  it  is  evident 
from  the  context.  The  same  is  meant  by  "  the  hidden  man  of  the  heart," 
in  1  Peter  iii.  4. — Ed. 


268  COMMENTAKIES  ON  THE  CHAP.  VII.  1 9. 

flesh  hindered  him  from  doing  perfectly  what  he  did.  So 
also  understand  what  follows,  The  evil  I  desire  not,  that  I  do  : 
for  the  flesh  not  only  impedes  the  faithful,  so  that  they  can- 
not run  swiftly,  hut  it  sets  also  before  them  many  obstacles 
at  which  they  stumble.  Hence  they  do  not,  because  they 
accomplish  not,  what  they  would,  with  the  alacrity  that  is 
meet.  This,  to  will,  then,  which  he  mentions,  is  the  readi- 
ness of  faith,  when  the  Holy  Spirit  so  prepares  the  godly 
that  they  are  ready  and  strive  to  render  obedience  to  Grod  ; 
but  as  their  ability  is  not  equal  to  what  they  wish,  Paul 
says,  that  he  found  not  what  he  desired,  even  the  accom- 
plishment of  the  good  he  aimed  at. 

19.  The  same  view  is  to  be  taken  of  the  expression  which 
next  follows, — that  he  did  not  the  good  which  he  desired ; 
but,  on  the  contrary,  the  evil  which  he  desired  not :  for  the 
faithful,  however  rightly  they  may  be  influenced,  are  yet  so 
conscious  of  their  own  infirmity,  that  they  can  deem  no  work 
proceeding  from  them  as  blameless.  For  as  Paul  does  not 
here  treat  of  some  of  the  faults  of  the  godly,  but  delineates 
in  general  the  whole  course  of  their  life,  we  conclude  that 
their  best  works  are  always  stained  with  some  blots  of  sin, 
so  that  no  reward  can  be  hoped,  unless  God  pardons  them. 

He  at  last  repeats  the  sentiment,' — that,  as  far  as  he  was 
endued  with  celestial  light,  he  was  a  true  witness  and  sub- 
scriber to  the  righteousness  of  the  law.  It  hence  follows, 
that  had  the  pure  integrity  of  our  nature  remained,  the  law 
would  not  have  brought  death  on  us,  and  that  it  is  not  ad- 
verse to  the  man  who  is  endued  with  a  sound  and  right  mind 
and  abhors  sin.  But  to  restore  health  is  the  work  of  our 
heavenly  Physician. 

21.  I  find  then  a  law,  that,  when  21.  Reperio  igitur  Legem  volenti 
I  would  do  good,  evil  is  present  with  mihi  facere  bonum  quod  mihi  malum 
me.  insideat.^ 

22.  For  I  delight  in  the  law  of  22.  Consentio  enim  Legi  Dei  se- 
God  after  the  inward  man  :  cmidum  interiorem  hominem. 

23.  But  I  see  another  law  in  my  23.  Video  autem  alteram  Legem 
members  warring  against  the  law  of  in  membris  meis,  repugnantem^  legi 

^  "  Insideat," — ^a^axurai ;  the  same  verb  in  verse  18,  is  rendered  adest 
— is  present.     It  means,  to  lie  near,  to  be  at  hand. — Ed. 

*  "  Repugnantem," — ayTia-T^artvofuvon,  placing  itself  in  battle  array,  fight- 


CHAP.  VII.  22.  EPISTLE   TO  THE  ROMANS.  269 

my  mind,  and  bring;ing  me  into  cap-  mentis  mea?,  et  captivum  me  red- 
tivity  to  the  law  of  sin  wiiich  is  in  dentem  Icgi  peccati,  quae  est  in 
my  members.  membris  meis. 

21.  I  find  theyi,  &c.  Here  Paul  supposes  a  fourfold  law. 
The  first  is  the  law  of  God,  which  alone  is  properly  so  called, 
which  is  the  rule  of  righteousness,  by  which  our  life  is  rightly 
formed.  To  this  he  joins  the  law  of  the  mind,  and  by  this 
he  means  the  prompt  readiness  of  the  faithful  mind  to  render 
obedience  to  the  divine  law,  it  being  a  certain  conformity  on 
our  part  with  the  law  of  God.  On  the  other  hand,  he  sets 
in  opposition  to  this  the  law  of  unrighteousness  ;  and  ac- 
cording to  a  certain  kind  of  similarity,  he  gives  this  name  to 
that  dominion  which  iniquity  exercises  over  a  man  not  jei 
regenerated,  as  well  as  over  the  flesh  of  a  regenerated  man  ; 
for  the  laws  even  of  tyrants,  however  iniquitous  tliey  may 
be,  are  called  laws,  though  not  properly.  To  correspond 
with  this  law  of  sin  he  makes  the  law  of  the  members,  that 
is,  the  lust  which  is  in  the  members,  on  account  of  the  con- 
cord it  has  with  iniquity. 

As  to  the  first  clause,  many  interpreters  take  the  word 
law  in  its  proper  sense,  and  consider  Kara  or  hia  to  be  un- 
derstood ;  and  so  Erasmus  renders  it,  "  by  the  law  ;''  as 
though  Paul  had  said,  that  he,  by  the  law  of  God  as  his 
teacher  and  guide,  had  found  out  that  his  sin  was  innate. 
But  without  supplying  anything,  the  sentence  would  run 
better  thus,  "  While  the  faithful  strive  after  what  is  good, 
they  find  in  themselves  a  certain  law  which  exercises  a 
tyrannical  power ;  for  a  vicious  propensity,  adverse  to  and 
resisting  the  law  of  God,  is  implanted  in  their  very  marrow 
and  bones." 

22.  Fo7'  I  consent^  to  the  law  of  God,  &c.     Here  then  you 


ing  or  waiTing  against,  taking  the  field  or  marching  against  an  enemy. 
Then  follows  "  taking"  an  enemy  "  captive,"  a'ix,i^aXuir'it,o)iTa.  There  are 
two  sorts  of  captives,  willing  and  unwilling.  The  latter  is  the  case  here  ; 
for  the  Apostle  compares  himself  to  captives  of  war,  which  are  made  so 
by  force.  The  same  is  meant  as  by  the  expression,  "  sold  under  sin,"  verse 
14, — the  constrained  condition  of  being  subject  during  life,  to  the  annoy- 
ances, to  the  tempting,  seducing,  and  deadening  power  of  innate  corrup- 
tion.—^r^. 

^  "  Consentio,"  avr/^oji-ai :  it  is  not  the  same  verb  as  in  ver.  16 ;  this 


270  COMMENTARIES  ON  THE  CHAP.  VII.  22. 

see  what  sort  of  division  there  is  in  pious  souls,  from  which 
arises  that  contest  between  the  spirit  and  the  flesh,  which 
Augustine  in  some  place  calls  the  Christian  struggle  (luctam 
Chinstianam.)  The  law  calls  man  to  the  rule  of  righteousness ; 
iniquity,  which  is,  as  it  were,  the  tyrannical  lav/  of  Satan,  in- 
stigates him  to  wickedness :  the  Spirit  leads  him  to  render 
obedience  to  the  divine  law  ;  the  flesh  draws  him  back  to 
what  is  of  an  opposite  character.  Man,  thus  impelled  by  con- 
traiy  desires,  is  now  in  a  manner  a  twofold  being  ;  but  as  the 
Spirit  ought  to  possess  the  sovereignty,  he  deems  and  judges 
himself  to  be  especially  on  that  side.  Paul  says,  that  he 
was  bound  a  captive  by  his  flesh  for  this  reason,  because  as 
he  was  still  tempted  and  incited  by  evil  lusts  ;  he  deemed 
this  a  coercion  with  respect  to  the  spiritual  desire,  which 
was  wholly  opposed  to  thcm.^ 

signifies  more  tlian  consent,  for  it  includes  gratification  and  delight.  See 
Ps.  i.  2.  The  verb  is  found  only  here.  Macknight's  version,  "  I  am 
pleased  with,"  is  very  feeble  and  inexpressive ;  Stwirt's  is  better,  "  I  take 
pleasure  in ;"  but  our  common  version  is  the  best,  "  I  delight  in." 

The  7«?  here  would  be  better  rendered  "  indeed :"  the  Apostle  makes 
declaration  as  to  his  higher  principle ;  and  then  in  the  next  verse  he  states 
more  fully  what  he  had  said  in  ver.  21.  This  exactly  corresponds  with 
his  usual  mode  in  treating  subjects.  He  first  states  a  thing  generally,  and 
afterwards  more  particularly,  in  more  specific  terms,  and  with  something 
additional. — Ed. 

^  Some  consider  the  conclusion  of  ver.  23,  "  to  the  law  of  sin  which  is 
in  my  members,"  as  a  paraphrase  for  "  to  itself ;"'  as  the  Apostle  describes 
it  at  the  beginning  as  the  law  in  his  members  :  and  the  reason  which  may 
be  assigned  for  the  repetition  is  twofold, — to  preserve  the  distinction  be- 
tween it  and  "  the  law  of  the  mind"  in  the  preceding  clause, — and  to  give 
it  a  more  distinctive  character,  by  denominating  it  "  the  law  of  sin."  We 
in  fact  find  a  gradation  in  the  way  in  which  it  is  set  forth:  in  ver.  21, 
he  calls  it  simply  "  a  law ;"  in  this  verse  he  first  calls  it  "  another  law  in 
his  members,"  and  then,  "  the  law  of  sin  in  his  members." 

The  construction  of  ver.  21,  is  difl&cult.  Parens  quotes  Chrysostom  as 
supposing  ffvfi,(pn\iai  fi-om  ver.  16,  to  be  understood  after  "  law,"  so  as  to 
give  this  rendering,  "  I  find  then  that  the  law  assents  to  me  desiring  to  do 
good,"  &c.,  that  is,  that  the  law  of  God  was  on  his  side,  "  though  evil  was 
present  with  him.'"  He  then  gives  his  own  view,  it  being  essentially  that 
of  Augustine :  he  supposes  on  y.a\o;,  from  ver.  16,  to  be  miderstood  after 
"  law,"  and  that  on,  in  the  last  clause,  is  to  be  construed  "  though :"  the 
verse  is  then  to  be  rendered  thus, — "  I  find  then  the  law,  that  it  is  good 
to  me  desiring  to  do  good,  though  evil  is  present  with  me."  The  verse 
taken  by  itself  may  thus  present  a  good  meaning,  but  not  one  that  har- 
monizes with  the  context,  or  that  forms  a  part  of  the  Apostle's  argument. 
The  only  other  construction  that  deserves  notice  is  that  of  oiu-  0T\n  ver- 
sion, and  of  Calvin,  and  it  is  that  alone  -nhich  corresponds  with  the  con- 


CHAP.  VII.  22.  EPISTLE  TO  THE  ROMANS.  271 

But  wc  ought  to  notice  carefully  the  meaning  of  the  inner 
man  and  of  the  members  ;  which  many  have  not  rightly 
understood,  and  have  therefore  stumbled  at  this  stone.  The 
inner  man  then  is  not  simply  the  soul,  but  that  spiritual 
part  which  has  been  regenerated  by  God  ;  and  the  members 
signify  the  other  remaining  part ;  for  as  the  soul  is  the 
superior,  and  the  body  the  inferior  part  of  man,  so  the  spirit 
is  superior  to  the  flesh.  Then  as  the  sj)irit  takes  the  place 
of  the  soul  in  man,  and  the  flesh,  which  is  the  corrupt  and 
polluted  soul,  that  of  the  body,  the  former  has  the  name  of 
the  inner  man,  and  the  latter  has  the  name  of  members. 
The  inner  man  has  indeed  a  difierent  meaning  in  2  Cor.  iv. 
16  ;  but  the  circumstances  of  this  passage  require  the  inter- 
pretation which  I  have  given :  and  it  is  called  the  inner  by 
way  of  excellency ;  for  it  possesses  the  heart  and  the  secret 
feelings,  while  the  desires  of  the  flesh  are  vagrant,  and  are, 
as  it  were,  on  the  outside  of  man.  Doubtless  it  is  the  same 
thing  as  though  one  compared  heaven  to  earth  ;  for  Paul  by 
way  of  contempt  designates  whatever  appears  to  be  in  man 
by  the  term  members,  that  he  might  clearly  show  that  the 
hidden  renovation  is  concealed  from  and  escapes  our  ob- 
servation, except  it  be  ajJi^rehended  by  faith. 

Now  since  the  law  of  the  mind  undoubtedly  means  a  prin- 
ciple rightly  formed,  it  is  evident  that  this  passage  is  very 


text.  It  has  been  adopted  by  Beza,  Grotius,  Venema,  Turrettin,  Dod- 
dridge, and  others. 

This  verse,  and  the  tAvo  Avhich  follow,  conclude  the  subject,  and  also 
explain  what  he  had  been  saying  about  willing  and  doing.  He  in  fact 
accoimts  here  for  the  paradoxical  statements  which  he  had  made,  by  men- 
tioning the  operation  and  working  of  two  laws,  which  were  directly  con- 
trary to  one  another.  It  seems  to  be  a  mistake  that  he  alludes  to  four 
laws  ;  for  the  law  of  the  mind  and  the  law  of  God  are  the  same,  under 
diU'erent  names  ;  it  is  that  of  the  mind,  because  it  belongs  to  and  resides  in 
the  mind :  and  it  is  the  law  of  God,  because  it  comes  from  him,  and  is 
implanted  by  his  Spirit.  To  the  other  law  he  also  gives  two  names,  the 
"  law  in  his  members,"  and  the  "  law  of  sin. "  This  view  is  confirmed  by 
the  last  verse  in  the  chapter,  which  contains  a  summary  of  the  whole. 

The  latter  part  of  ver.  23  is  in  character'  with  the  Hebraistic  style, 
when  the  noim  is  stated  instead  of  the  pronoun :  see  Gen.  ix.  16  ;  Ps.  1. 
23  ;  and  it  is  also  agreeable  to  the  same  style  to  add  the  same  sentiment 
with  something  more  specific  appended  to  it.  This  part  then  might  be 
rendered  thus,—"  and  making  me  captive  to  itself,  even  to  the  law  of  sin, 
which  is  in  my  members."' — Ed. 


272  COMMENTARIES  ON  THE  CHAP.  VII.  24. 

absurdly  applied  to  men  not  yet  regenerated  ;  for  siicli,  as 
Paul  teaches  us,  are  destitute  of  mind,  inasmuch  as  their 
soul  has  become  degenerated  from  reason. 

24.  O  irretched  man  that  I  am  !  24.  Miser  ego  homo !  qiiis  me 
who  shall  deliver  me  from  the  body     eripiet  a  corpore  mortis  hoc  ? 

of  this  death  ? 

25.  I  thank  God,  through  Jesus  25.  Gratias  ago  Deo  per  lesum 
Christ  our  Lord.  So  then  with  the  Christum  Dominum  nostrum :  itaque 
mind  I  myself  serve  the  law  of  God,  idem  ego  mente  servio  Legi  Dei, 
but  with  the  flesh  the  law  of  sin.  earne  autem  legi  peccati. 


24.  Miserable,  &c.  He  closes  his  argument  with  a  vehe- 
ment exclamation,  by  which  he  teaches  us  that  we  are  not 
only  to  struggle  with  our  flesh,  but  also  with  continual 
groaning  to  bewail  within  ourselves  and  before  God  our  un- 
hap23y  condition.  But  he  asks  not  by  whom  he  was  to  be  de- 
livered, as  one  in  doubt,  like  unbelievers,  who  understand 
not  that  there  is  but  one  real  deliverer:  but  it  is  the  voice 
of  one  panting  and  almost  fainting,  because  he  does  not 
find  immediate  help,^  as  he  longs  for.  And  he  mentions  the 
word  rescue,^  in  order  that  he  might  show,  that  for  his  liber- 
ation no  ordinary  exercise  of  divine  power  was  necessary. 

By  the  body  of  death  he  means  the  whole  mass  of  sin,  or 
those  ingredients  of  which  the  whole  man  is  composed  ; 
except  that  in  him  there  remained  only  relics,  by  the  captive 
bonds  of  which  he  was  held.  The  pronoun  tovtov,  this, 
which  I  apply,  as  Erasmus  does,  to  the  body,  may  also  be 
fitly  referred  to  death,  and  almost  in  the  same  sense  ;  for 
Paul  meant  to  teach  us,  that  the  eyes  of  God's  children  are 
opened,  so  that  through  the  law  of  God  they  wisely  discern 
the  corruption  of  their  nature  and  the  death  which  from  it 
proceeds.  But  the  word  body  means  the  same  as  the  exter- 
nal man  and  members;  for  Paul  points  out  this  as  the  origin 
of  evil,  that  man  has  departed  from  the  law  of  his  creation, 

•  TuXai-ru^o;,  miser,  serumnosus ;  "  it  denotes,"  says  Schleusner,  "  one 
who  is  broken  down  and  wearied  with  the  most  grievous  toils."  It  is  used 
by  the  Septuagint  for  the  word  1)11^',  wasted,  spoiled,  desolated.  See 
Ps.  cxxx\ii.  8;  Is.  xxxiii.  1. — Ed. 

^  "  Eripere" — pluck  out,  rescue,  take  away  by  force ;  piktito,! — shall 
draw,  rescue  or  extricate  ;  it  means  a  forcible  act,  effected  by  power. — Ed. 


CHAP.  VII.  25.  EPISTLE  TO  THE  ROMANS.  273 

and  lias  become  tlms  carnal  and  earthly.  For  thoiigli  he 
still  excels  brute  beasts,  yet  his  true  excellency  has  departed 
from  him,  and  what  remains  in  him  is  full  of  numberless 
corruptions,  so  that  his  soul,  being  degenerated,  may  be 
justly  said  to  have  passed  into  a  body.  So  God  says  by 
Moses,  "  No  more  shall  my  Spirit  contend  with  man,  for  he 
is  even  flesh,"  (Gen.  vi.  8  ;)  thus  strijiping  man  of  his  spi- 
ritual excellency,  he  compares  him,  by  way  of  reproach,  to 
the  brute  creation.^ 

This  passage  is  indeed  remarkably  fitted  for  the  purpose 
of  beating  down  all  the  glory  of  the  flesh  ;  for  Paul  teaches 
us,  that  the  most  perfect,  as  long  as  they  dwell  in  the  flesh, 
are  exposed  to  misery,  for  they  are  subject  to  death  ;  nay, 
when  they  thoroughly  examine  themselves,  they  find  in  their 
own  nature  nothing  but  misery.  And  further,  lest  they 
should  indulge  their  torpor,  Paul,  by  his  own  example, 
stimulates  them  to  anxious  groanings,  and  bids  them,  as 
long  as  they  sojourn  on  earth,  to  desire  death,  as  the  only 
true  remedy  to  their  evils ;  and  this  is  the  right  object  in 
desiring  death.  Despair  does  indeed  drive  the  profane  often 
to  such  a  wish  ;  but  they  strangely  desire  death,  because  they 
are  weary  of  the  present  life,  and  not  because  they  loathe 
their  iniquity.  But  it  must  be  added,  that  though  the  faith- 
ful level  at  the  true  mark,  they  are  not  yet  carried  away  by 
an  unbridled  desire  in  wishing  for  death,  but  submit  them- 
selves to  the  will  of  God,  to  whom  it  behoves  us  both  to  live 
and  to  die  :  hence  they  clamour  not  with  displeasure  against 
God,  but  humbly  deposit  their  anxieties  in  his  bosom  ;  for 
they  do  not  so  dwell  on  the  thoughts  of  their  misery,  but 
that  being  mindful  of  grace  received,  they  blend  their  grief 
with  joy,  as  we  find  in  what  follows. 

25.  /  thank  God,  &c.  He  then  immediately  subjoined  this 
thanksgiving,  lest  any  should  think  that  in  his  complaint 
he  perversely  murmured  against  God  ;  for  we  know  how  easy 

^  "  This  body  of  death"  is  an  evident  Hebraism,  meaning  "  this  deadly 
or  mortiferous  body  ;"  which  is  not  the  material  body,  but  the  body  of  "  the 
old  man,"  ver.  6  ;  called  the  "  body  of  sin,"  when  its  character  is  de- 
scribed, and  the  "  body  of  death,"  when  the  issue  to  which  it  leads  is  in- 
tended :  it  conducts  to  death,  condemnation,  and  misery. — Ed. 

S 


274  COMMENTARIES  ON  THE  CHAP.  VII.  25. 

even  in  legitimate  grief  is  the  transition  to  discontent  and 
impatience.  Thougli  Paul  then  bewailed  his  lot,  and  sighed 
for  his  departure,  he  yet  confesses  that  he  acquiesced  in  the 
good  pleasure  of  God  ;  for  it  does  not  become  the  saints, 
while  examining"  tlieir  own  defects,  to  forget  what  they  have 
already  received  from  God.^ 

But  what  is  sufficient  to  bridle  impatience  and  to  cherish 
resignation,  is  the  thought,  that  they  have  been  received 
under  the  protection  of  God,  that  they  may  never  perish, 
and  that  they  have  already  been  favoured  witli  the  first-fruits 
of  the  Spirit,  which  make  certain  their  hope  of  the  eternal 
inlieritanee.  Thougli  they  enjoy  not  as  yet  the  promised 
glory  of  heaven,  at  the  same  time,  being  content  with  the 
measure  which  they  have  obtained,  they  are  never  without 
reasons  for  joy. 

So  I  myself,  &c.  A  short  epilogue,  in  which  he  teaches 
us,  that  the  faithful  never  reach  the  goal  of  righteousness  as 
long  as  they  dwell  in  the  flesh,  but  that  they  are  running 
their  course,  until  they  put  off  the  body.  He  again  gives 
the  name  of  mind,  not  to  the  rational  part  of  the  soul  which 
philosophers  extol,  but  to  that  which  is  illuminated  by  the 
Sj)irit  of  God,  so  that  it  understands  and  wills  aright :  for 
there  is  a  mention  made  not  of  the  understanding  alone,  but 
connected  with  it  is  the  earnest  desire  of  the  heart.  How- 
ever, by  the  exception  he  makes,  he  confesses,  that  he  was 
devoted  to  God  in  such  a  manner,  that  while  creeping  on 
the  earth  he  was  defiled  with  many  corruptions.  This  is  a 
suitable  jDassage  to  disprove  the  most  pernicious  dogma  of 

^  There  is  a  different  reading  for  the  first  clause  of  this  verse,  x"-i'^  '^V 
^£»,  "  thanks  to  God,"  which,  Griesbach  says,  is  nearly  equal  to  the  received 
text ;  and  there  are  a  few  copies  which  have  ^  X'^S'^  xv^Uv,  "  the  grace  of 
our  Lord,"  &c. ;  which  presents  a  direct  answer  to  the  foregoing  question  : 
but  a  considerable  number  more  have  h  x"-i's  "^"^  ^iov,  "  the  grace  of  God," 
&c.  ;  which  also  gives  an  answer  to  the  preceding  question.  But  the  safest 
way,  when  there  is  no  strong  reason  from  the  context,  is  to  follow  what 
is  mostly  sanctioned  by  MSS.  Taking  then  the  received  text,  we  shall 
find  a  suitable  answer  to  the  foregoing  question,  if  we  consider  the  verb 
used  in  the  question  to  be  here  understood,  a  thing  not  unusual ;  then  the 
version  would  be,  "  I  thank  God,  who  ivill  deliver  me  through  Jesus  Christ 
our  Lord  ;"  not  as  Macknight  renders  the  verb,  "  who  delivers  me  ;'"  for 
the  answer  must  be  in  the  same  tense  with  the  question. — Ed. 


CHAP.  Vlir.  1.  EPISTLE  TO  THE  ROMANS.  27o 

tlic  Purists,  {C'atharoruni,)  which  some  turbulent  spirits  at- 
tempt to  revive  at  the  present  day.^ 


CHAPTER  VIII. 

1.  T/ierc /s  therefore  now  no  con-  1.  Nulla  igitur  condemnatio  est 
demnation  to  them  whicli  are  in  iis  qui  sunt  in  Christo  lesu,  qui  non 
Christ  Jesus,  who  walk  not  after  the  secundum  carnem  ambulant,  sed  se- 
flesh,  but  after  the  Spirit."  cundum  Spiritum. 

2.  For  the  law  of  the  Spirit  of  2.  Lex  enim  Spiritus  vitfe  in 
life  in  Christ  Jesus  hath  made  me  Christo  lesu,  liberum  me  reddidit  a 
free  from  the  law  of  sin  and  death.  lege  peccati  et  mortis. 

3.  For  what  the  laT\" could  not  do,  3.  Quod  enim  impossibile  erat 
in  that  it  was  weak  through  the  Legi,  eo  quod  infirmabatur  per  car- 
flesh,  God  sending  his  own  Son  in  neni,  misso  Deus  Filio  suo  in  siniUi- 
the  likeness  of  sinful  flesh,  and  for  tudine  carnis  peccati,  etiam  de  pec- 
sin  condemned  sin  in  the  flesh  ;  cato  damnavit  peccatum  in  came  ; 

4.  That  the  righteousness  of  the  4.  Ut  justificatio  Legis  impleretur 
law  might  be  fulfilled  in  us,  who  in  nobis  qui  non  secundum  carnem 
walk  not  after  the  flesh,  but  after  ambulamus,  sed  secundum  Spiritum. 
the  Spirit. 

1.  There  is  then,  &c.  After  having  described  the  contest 
Avhich  the  godly  have  perpetually  with  their  own  flesh,  he 
returns  to  the  consolation,  which  was  very  needful  for  them, 
and  which  he  had  before  mentioned  ;  and  it  was  this, — That 
though  they  were  still  beset  by  sin,  they  were  yet  exempt 
fi'om  the  power  of  death,  and  from  every  curse,  provided  they 
lived  not  in  the  flesh  but  in  the  Spirit :  for  he  joins  together 
these  three  things, — the  imj)erfection  under  which  the  faith- 
ful always  labour, — the  mercy  of  God  in  pardoning  and  for- 

1  "  Idem  ego — the  same  I,"  or,  "  I  the  same  :"  auros  ^y^-  Beza  renders 
it  the  same — "  idem  ego,"  and  makes  this  remark,  "  This  was  suitable  to 
what  follows,  by  which  one  man  seems  to  have  been  divided  into  two." 
Others  render  it,  "  ipse  ego — I  myself,"  and  say  that  Paul  used  this  dic- 
tion emphatically,  that  none  might  suspect  that  he  spoke  in  the  person  of 
another.  See  ch.  ix.  3  ;  2  Cor.  x.  1,  12,  13.  The  phrase  imports  this, 
"  It  is  I  myself,  and  none  else." 

He  terms  his  innate  sin  "  the  flesh."  By  the  flesh,  says  Parens,  "  is 
not  meant  physically  the  muscular  substance,  but  theologically  the  de- 
pra\4ty  of  nature, — not  sensuality  alone,  but  the  unregenerated  reason, 
will,  and  affections." — Ed. 

-  This  clause,  "who  walk  not,"  &c.,  is  regarded  as  spurious  by  Gries- 
bach :  a  vast  preponderance  of  authority  as  to  MSS.  is  against  it ;  and  its 
proper  place  seems  to  be  at  the  end  of  the  fourth  verse.  It  being  placed 
here  does  not,  however,  interfere  with  the  meaning. — Ed. 


276  COMMENTAKIES  ON  THE  CHAP.  VIII.  2. 

giving  it, — and  the  regeneration  of  the  Spirit  ;  and  this 
indeed  in  the  last  phace,  that  no  one  shoukl  flatter  himself 
with  a  vain  notion,  as  though  he  were  freed  from  the  curse, 
while  securely  indulging  in  the  meantime  his  own  flesh.  As 
then  the  carnal  man  flatters  himself  in  vain,  when  in  no  way 
solicitous  to  reform  his  life,  he  promises  to  himself  impunity 
under  the  pretence  of  having  this  grace  ;  so  the  trembling 
consciences  of  the  godly  have  an  invincible  fortress,  for  they 
know  that  while  they  abide  in  Christ  they  are  beyond  every 
danger  of  condemnation.  We  shall  now  examine  the  words. 
; '  After  the  Spirit.  Those  who  walk  after  the  Spirit  are  not 
such  as  have  wholly  put  off"  all  the  emotions  of  the  flesh,  so 
that  their  whole  life  is  redolent  with  nothing  but  celes- 
tial perfection  ;  but  they  are  those  who  sedulously  labour  to 
subdue  and  mortify  the  flesh,  so  that  the  love  of  true  reli- 
gion seems  to  reign  in  them.  He  declares  that  such  walk 
not  after  the  flesh ;  for  wdierever  the  real  fear  of  God  is 
vigorous,  it  takes  aAvay  from  the  flesh  its  sovereignty,  though 
it  does  not  abolish  all  its  corruptions. 

2.  For  the  law  of  the  Sjnrit  of  life,  &c.  This  is  a  confir- 
mation of  the  former  sentence ;  and  that  it  may  be  under- 
stood, the  meaning  of  the  words- must  be  noticed.  Using  a 
language  not  strictly  correct,  by  the  law  of  the  Spirit  he 
designates  the  Sj)irit  of  God,  who  sprinkles  our  souls  with 
the  blood  of  Christ,  not  only  to  cleanse  us  from  the  stain  of 
sin  with  respect  to  its  guilt,  but  also  to  sanctify  us  that  we 
may  be  really  purified.  He  adds  that  it  is  life-giving,  (for 
the  genitive  case,  after  the  manner  of  the  Hebrew,  is  to  be 
taken  as  an  adjective,)  it  hence  follows,  that  they  who  de- 
tain man  in  the  letter  of  the  law,  expose  him  to  death.  On 
tlie  other  hand,  he  gives  the  name  of  the  latu  of  sin  and 
death  to  the  dominion  of  the  flesh  and  to  the  tyranny  of 
death,  which  thence  follows :  the  law  of  God  is  set  as  it 
were  in  the  middle,  which  by  teaching  righteousness  cannot 
confer  it,  but  on  the  contrary  binds  us  with  the  strongest 
chains  in  bondage  to  sin  and  to  death. 

The  meaning  then  is, — that  the  law  of  God  condemns 
men,  and  that  this  happens,  because  as  long  as  they  remain 
under  the  bond  of  the  law,   they  are  oj)pressed  with  the 


CHAP.  VIII.  2.  EPISTLE  TO  THE  ROMANS.  277 

bondage  of  sin,  aiid  arc  tlius  exposed  to  death  ;  but  that  the 
Spirit  of  Christ,  while  it  abolishes  the  law  of  sin  in  us  by 
destroying  the  prevailing  desires  of  the  flesh,  does  at  the 
same  time  deliver  us  from  the  peril  of  death.  If  any  one 
objects  and  says,  that  then  pardon,  by  which  our  transgres- 
sions are  buried,  depends  on  regeneration ;  to  this  it  may  be 
easily  answered,  that  the  reason  is  not  here  assigned  by 
Paul,  but  that  the  manner  only  is  specified,  in  which  we  are 
delivered  from  guilt  ;  and  Paul  denies  that  we  obtain  de- 
liverance by  the  external  teaching  of  the  law,  but  intimates 
that  when  we  are  renewed  by  the  Spirit  of  God,  we  are  at 
the  same  time  justified  by  a  gratuitous  pardon,  that  the 
curse  of  sin  may  no  longer  abide  on  us.  The  sentence  then 
has  the  same  meaning,  as  though  Paul  had  said,  that  the 
grace  of  regeneration  is  never  disjoined  from  the  imputation 
of  righteousness. 

I  dare  not,  with  some,  take  the  law  of  sin  and  death  for 
the  law  of  God,  because  it  seems  a  harsh  expression.  For 
though  by  increasing  sin  it  generates  death,  yet  Paul  before 
turned  aside  designedly  from  this  invidious  language.  At 
the  same  time  I  no  more  agree  in  opinion  with  those  who 
explain  the  law  of  sin  as  being  the  lust  of  the  flesh,  as  though 
Paul  had  said,  that  he  had  become  the  conqueror  of  it.  But 
it  will  appear  very  evident  shortly,  as  1  think,  that  he  speaks 
of  a  gratuitous  absolution,  which  brings  to  us  tranquillizing 
poace  with  God.  I  prefer  retaining  the  word  law,  rather 
than  with  Erasmus  to  render  it  right  or  power :  for  Paul 
did  not  without  reason  allude  to  the  law  of  God.^ 

^  Calvin  has,  in  his  exposition  of  this  verse,  followed  Ghrysostom,  and 
the  same  view  has  been  taken  by  Beza,  Grotius,  Vitringa,  Doddridge, 
Scott,  and  Chalmers.  But  Parens,  following  Ambrose,  has  taken  another 
view,  which  Haldane  has  strongly  advocated,  and  with  considerable  power 
of  reasoning,  though,  as  some  may  perhaps  think,  unsuccessfully.  The 
exposition  is  this, — '•  The  law  of  the  spirit  of  life"  is  the  law  of  faith,  or 
the  gospel,  which  is  the  ministration  of  the  Spirit ;  and  "  the  spirit  of  life" 
means  either  the  life-giving  spirit,  or  the  spirit  which  conveys  the  life 
which  is  in  Christ  Jesus.  Then  •'  the  law  of  sin  and  death"  is  the  moral 
law,  so  called  because  it  discloses  sin  and  denoimces  death.  It  is  said  that 
this  \\QVi  corresponds  with  the  "  no  condemnation  "  in  the  first  verse,  and 
with  the  word  "  law  "  in  the  verse  which  follows,  which  is  no  doubt  the 
moral  law,  and  with  the  truth  which  th  j  verse  exhibits.  It  is  also  added 
that  freedom  or  deliverance  from  the  law  of  sin,  \dewed  as  the  power  of 


278  COMMENTARIES  ON  THE  CHAP.  VIII.  3. 

3.  For  what  was  impossible  fo?'  the  law,  &c.  Now  follows 
the  polishing-  or  the  adorning  of  his  proof,  that  the  Lord  has 
by  his  gratuitous  mercy  justified  us  in  Christ ;  the  very  thing 
which  it  was  impossible  for  the  law  to  do.  But  as  this  is  a 
very  remarkable  sentence,  let  us  examine  every  part  of  it. 

That  he  treats  here  of  free  justification  or  of  the  pardon 
by  which  God  reconciles  us  to  himself,  we  may  infer  from 
the  last  clause,  when  he  adds,  who  walk  not  according  to  the 
flesh,  but  according  to  the  Spirit.  For  if  Paul  intended  to 
teach  us,  that  we  are  prepared  by  the  spirit  of  regeneration 
to  overcome  sin,  why  was  this  addition  made  ?  But  it  was 
yery  proper  for  him,  after  having  promised  gratuitous  re- 
mission to  the  faithful,  to  confine  this  doctrine  to  those  who 
join  penitence  to  faith,  and  turn  not  the  mercy  of  God  so  as 
to  promote  the  licentiousness  of  the  flesh.  And  then  the 
state  of  the  case  must  be  noticed  ;  for  the  Apostle  teaches 
us  here  how  the  grace  of  Christ  absolves  us  from  guilt. 

Now  as  to  the  expression,  to  ahvvaTov,  the  imiDossibility  of 
the  law,  it  is  no  doubt  to  be  taken  for  defect  or  impotency ; 
as  though  it  had  been  said,  that  a  remedy  had  been  found 
by  God,  by  which  that  which  was  an  impossibility  to  the  law 
is  removed.  The  particle,  Iv  w,  Erasmus  has  rendered  "  ea 
parte  qua — in  that  part  in  which  ;"  but  as  I  think  it  to  be 
causal,  I  i)refer  rendering  it,  "  eo  quod — because:"  and 
though  perhaps  such  a  phrase  does  not  occur  among-  good 
authors  in  the  Greek  language,  yet  as  the  Apostles  every- 
where adopt  Hebrew  modes  of  expression,  this  interpreta- 
tion ought  not  to  be  deemed  improper.^  No  doubt  intelli- 
gent readers  will  allow,  that  the  cause  of  defect  is  what  is 

sin,  is  inconsistent  with  the  latter  part  of  the  former  chapter ;  and  that 
the  law  of  faith,  which  through  the  Spirit  conveys  life,  makes  us  free  from 
the  moral  law  as  the  condition  of  life,  is  the  uniform  teaching  of  Paul. 
"  This  freedom,"  says  Parens,  "  is  ascribed  to  God,  to  Christ,  and  to  the 
Gospel,— to  God  as  the  author,  chap.  vii.  25, — to  Christ  as  the  mediator, 
— and  to  the  Gospel  as  the  instrument :  and  the  manner  of  this  deliver- 
ance is  more  clearly  explained  in  the  ^erse  which  follows." 

1  Calvin  is  not  singular  in  this  rendering.  Fareus  and  Grotius  give 
"  quia  ('('/  quandoquidem — because  or  since ;"  and  the  latter  says,  that 
1»  M  is  an  Hebraism  for  £?>'  ^ ;  see  chap.  v.  12.  Beza  refers  to  Mark  ii.  19, 
and  Lvike  v.  34,  as  instances  where  it  means  ivhen  or  while,  and  says  that 
it  is  used  in  Greek  to  designate  not  only  a  certain  time,  but  also  a  certain 
state  or  condition.     Piseator's  rendering  is  "  eo  quod — because." — Ed. 


CHAP.  VIII.  3.  EPISTLE  TO  THE  ROMANS.  279 

lici'e  expressed,  as  we  shall  shortly  prove  again.  Now  though 
Erasmus  supplies  the  principal  verb,  yet  the  text  seems  to 
me  to  flow  better  without  it.  The  copulative  koI,  and,  has 
led  Erasmus  astray,  so  as  to  insert  the  verb  prcestitit — hath 
performed ;  but  I  think  that  it  is  used  for  the  siike  of  em- 
phasis ;  except  it  may  be,  that  some  will  approve  of  the 
conjecture  of  a  Grecian  scholiast,  who  connects  the  clause 
thus  with  tlie  preceding  words,  "  God  sent  his  own  Son  in 
the  likeness  of  the  flesh  of  sin  and  on  account  of  sin,"  &c.  I 
have  however  followed  what  I  have  thought  to  be  the  real 
meaning  of  Paul.     I  come  now  to  the  subject  itself.^ 

Paul  clearly  declares  tliat  our  sins  were  cxjiiated  by  the 
death  of  Christ,  because  it  was  impossible  for  the  law  to 
confer  righteousness  upon  us.  It  hence  follows,  that  more 
is  required  by  the  law  than  what  we  can  perform  ;  for  if  we 
were  capable  of  fulfilling  the  law  there  would  have  been  no 

^  The  beginning  of  this  verse,  though  the  general  import  of  it  is  evident, 
does  yet  present  some  difficulties  as  to  its  construction.  The  clause,  as 
given  by  Calvin,  is,  "  Quod  enim  impossibile  erat  legi,"- — to  ya^  alu-/aTov 
Tou  v'oiJ!,ou.  Parens  supposes  S'«  understood,  "  For  on  account  of"  the  im- 
potency  of  the  law,"  &c.  Stuart  agrees  with  Erasmus  and  Luther,  and 
supplies  the  verb  "  did,"  or  accomplish, — "  For  what  the  laAv  could  not 
accomplish... God... accorHjoZisAef/,"  &c.  But  the  simpler  construction 
is,  "  For  this,"  (that  is,  freedom  from  the  power  of  sin  and  death,  men- 
tioned in  the  former  verse,)  "  being  impossible  for  the  law,"  &c.  It  is 
an  instance  of  the  nominative  case  absolute,  which  sometimes  occurs  in 
Hebrew.  The  possessive  case,  as  Grottus  says,  has  often  the  meaning  of 
a  dative  after  adjectives,  as  "  malum  hominis"  is  "  mahrm  homini — evil 
to  man."  The  to  has  sometimes  the  meaning  of  Tourti  ;  it  is  separated  by 
ya.^  from  the  adjective.  Some  say  that  it  is  for  oti  ya^,  "  Because  it  was 
impossible  for  the  law,"  &c.  But  changes  of  this  kind  are  never  satisfac- 
tory.    The  rendering  of  the  whole  verse  may  be  made  thus, — 

3.  For  this  heiruj  impossible  for  the  law,  because  it  was  weak  through 
the  flesh,  God  having  sent  his  own  Son  in  the  likeness  of  sinful 
flesh  and  on  account  of  sin,  has  condemned  sin  in  the  flesh. 
God  sent  his  Son  in  that  flesh  which  was  polluted  by  sin,  though  his 
Son's  flesh,  i.e.  human  nature,  was  sinless ;  and  he  sent  him  on  account  of 
that  sin  which  reigned  in  human  nature  or  flesh  ;  and  for  this  end — to  con- 
demn, i.e.,  to  doom  to  ruin,  to  adjudge  to  destruction,  the  sin  which  ruled 
in  the  flesh,  i.e.,  in  human  nature  as  fallen  and  corrupted.     This  seems  to 
be  the  meaning.     Then  in  the  following  verse  the  design  of  this  condemna- 
tion of  sin  is  stated — that  the  righteousness  of  the  law,  or  what  the  law- 
requires,  might  be  done  by  us.     \\  ithout  freedom  from  the  power  of  sin, 
no  service  can  be  done  to  God.     It  is  the  destruction  of  the  power  of  sin, 
and  not  the  removal  of  guilt,  that  is  contemplated  here  throughout ;  the 
text  of  the  whole  passage  is  walking  after  the  flesh  and  walking  after  the 
Spirit. — Ed. 


280  COMMENTARIES  ON  THE  CHAP.  VIII.  3. 

need  to  seek  a  remedy  elsewhere.  It  is  therefore  absurd  to 
measure  human  strength  by  the  precepts  of  the  law ;  as 
though  God  in  requiring  what  is  justly  due,  had  regarded 
what  and  how  much  we  are  able  to  do. 

Because  it  was  weak,  &c.  That  no  one  might  think  that 
the  law^  was  irreverently  charged  with  weakness,  or  confine 
it  to  ceremonies,  Paul  has  distinctly  expressed  that  this 
defect  was  not  owing  to  any  fault  in  the  law,  but  to  the  cor- 
ruption of  our  flesh  ;  for  it  must  be  allowed  that  if  any  one 
really  satisfies  the  divine  law,  he  will  be  deemed  just  before 
God.  He  does  not  then  deny  that  the  law  is  sufficient  to 
justify  us  as  to  doctrine,  inasmuch  as  it  contains  a  perfect 
rule  of  righteousness :  but  as  our  flesh  does  not  attain  that 
righteousness,  the  whole  power  of  the  law  fails  and  vanishes 
away.  Thus  condemned  is  the  error  or  rather  tlie  delirious 
notion  of  those  who  imagine  that  the  power  of  justifying 
is  only  taken  away  from  ceremonies  ;  for  Paul,  by  laying 
the  blame  expressly  on  us,  clearly  shows  that  he  found  no 
fault  with  the  doctrine  of  the  law. 

But  further,  understand  the  weakness  of  the  law  according 
to  the  sense  in  which  the  Apostle  usually  takes  the  word 
aaOeveia,  weakness,  not  only  as  meaning  a  small  imbecility 
but  impotency ;  for  he  means  that  the  law  has  no  power 
whatever  to  justify.^  You  then  see  that  we  are  wholly  ex- 
cluded from  the  righteousness  of  works,  and  must  therefore 
flee  to  Christ  for  righteousness,  for  in  us  there  can  be  none, 
and  to  know  this  is  especially  necessary  ;  for  we  shall  never 
be  clothed  with  the  righteousness  of  Christ  except  we  first 
know  assuredly  that  we  have  no  righteousness  of  our  own. 
The  word  flesh  is  to  be  taken  still  in  the  same  sense,  as 
meaning  ourselves.  The  corruption  then  of  our  nature  ren- 
ders the  law  of  God  in  this  respect  useless  to  us  ;  for  while 
it  shows  the  Avay  of  life,  it  docs  not  bring  us  back  who  are 
running  headlong  into  death. 

God  having  sent  his  oivn  Son,  &c.  He  now  points  out  the 
way  in  which  our  heavenly  Father  has  restored  righteous- 

^  The  adjective  -ro  a.(Thy\s  is  applied  to  the  commandment  in  Heb.  vii. 
18.  "  Impotent,  inefficacious,"  are  the  terms  used  by  Grotius  ;  "  destitute 
of  strength,"  by  Beza  ;  and  "  weak,"  by  Erasmus. — Ed. 


CHAP.  VIII.  o.  EPISTLE  TO  THE  ROMANS.  281 

iiess  to  lis  by  his  Son,  even  by  condemning  sin  in  the  very 
flesh  of  Christ ;  who  by  cancelling  as  it  were  the  handwrit- 
ing, abolished  sin,  Avhich  held  us  bound  before  God  ;  for  the 
condemnation  of  sin  made  us  free  and  brought  us  righteous- 
ness, for  sin  being  blotted  out  we  are  absolved,  so  that  God 
counts  us  as  just.  But  he  declares  first  that  Clirist  was  sent, 
in  order  to  remind  us  that  righteousness  by  no  means  dwells 
in  us,  for  it  is  to  be  souglit  from  him,  and  that  men  in  vain 
confide  in  their  own  merits,  who  become  not  just  but  at  the 
pleasure  of  another,  or  who  borrow  righteousness  from  that 
expiation  which  Clirist  accomplished  in  his  own  flesli.  But 
he  says,  that  he  came  in  the  likeness  of  the  flesh  of  sin  ;  for 
though  the  flesh  of  Christ  was  polluted  by  no  stains,  yet  it 
seemed  apparently  to  be  sinful,  inasmuch  as  it  sustained  the 
punishment  duo  to  our  sins,  and  doubtless  death  exercised 
all  its  power  over  it  as  though  it  Avas  subject  to  itself  And 
as  it  behoved  our  High-priest  to  learn  by  his  own  experience 
how  to  aid  the  weak,  Christ  underwent  our  infirmities,  that 
he  might  be  more  inclined  to  sympathy,  and  in  this  respect 
also  there  appeared  some  resemblance  of  a  sinful  nature. 

Even  for  sin,  &c.  I  have  already  said  that  this  is  explained 
by  some  as  the  cause  or  the  end  for  which  God  sent  his  own 
Son,  that  is,  to  give  satisfaction  for  sin.  Ghrysostom  and 
many  after  him  understood  it  in  a  still  harsher  sense,  even 
that  sin  was  condemned  for  sin,  and  for  this  reason,  because 
it  assailed  Christ  unjustly  and  beyond  what  was  right.  I 
indeed  allow  that  though  he  was  just  and  innocent,  he  3''et 
undenvent  punishment  for  sinners,  and  that  the  price  of 
redemption  was  thus  paid  ;  but  I  cannot  be  brought  to  think 
that  the  word  sin  is  put  here  in  any  other  sense  than  that 
of  an  expiatory  sacrifice,  which  is  called  DK^5^,  ashem-,  in 
Hebrew,^  and  so  the  Greeks  call  a  sacrifice  to  which  a  curse 

^  The  reference  had  better  been  made  to  DXtOn,  a  sin-offering,  so  called 
because  SLSH,  sin,  was  imputed  to  what  was  offered,  and  it  was  accepted  as 
an  atonement.  See  Lev.  i.  4  ;  iv.  3,  4, 15  ;  xvi.  21.  See  also  Ex.  xxx.  10. 
The  SeptucKjint  adopted  the  same  manner,  and  rendered  sin-offering  in 
many  instances  by  dfta^Tia,  sin  ;  and  Paul  has  done  the  same  in  2  Cor.  v. 
21  ;  Heb.  ix.  28.  That  "sin"  should  have  two  different  meanings  in  the 
same  verse  or  in  the  same  clause,  is  what  is  perfectly  consonant  to  the 
Apostle's  manner  of  writing  ;  he  seems  to  delight  in  this  kind  of  contrast 
in  meaning  while  using  the  same  words,  depending  on  the  context  as  to  the 


282  COMMENTARIES  ON  THE  CHAP.  VIIT.  3. 

is  annexed  KciOapixa,  catharma.  The  same  thing  is  declared 
by  Paul  in  2  Gov.  v.  21,  when  he  says,  that  "  Christ,  who 
knew  no  sin,  was  made  sin  for  us,  that  we  might  become  the 
righteousness  of  God  in  him."  But  the  preposition  irepl, 
peri,  is  to  be  taken  here  in  a  causative  sense,  as  tliough  he 
had  said,  "  On  account  of  that  sacrifice,  or  through  the 
burden  of  sin  being  laid  on  Christ,  sin  was  cast  down  from 
its  power,  so  tliat  it  does  not  bold  us  now  subject  to  itself" 
For  using  a  metaphor,  he  says  that  it  was  condemned,  like 
those  who  fail  in  their  cause  ;  for  God  no  longer  deals  with 
those  as  guilty  who  have  obtained  absolution  through  the 
sacrifice  of  Christ.  If  we  say  that  the  kingdom  of  sin,  in 
which  it  held  us,  was  demolished,  the  meaning  would  be  the 
same.  And  thus  what  was  ours  Christ  took  as  his  own,  that 
he  might  transfer  his  own  to  us  ;  for  he  took  our  curse,  and 
has  freely  granted  us  his  blessing. 

Paid  adds  here.  In  the  flesh,  and  for  this  end, — that  by 
seeing  sin  conquered  and  abolished  in  our  very  nature,  our 

explanation.  He  uses  the  word  hope  both  in  this  chapter  and  in  chap.  iv. 
18,  in  this  way.  And  this  is  not  peculiar  to  Paid;  it  is  what  we  observe 
in  all  parts  of  Scripture,  both  in  the  New  and  in  the  Old  Testament.  A 
striking  instance  of  this,  as  to  the  word  "  life,"  -^vx'^,  is  fomid  in  Matt.  xvi. 
25,  26,  in  the  last  verse  it  is  rendered  improperly  "  soul." 

Fully  admitting  all  this,  I  still  think  that  "  sin"  here  is  to  be  taken  in 
its  common  meaning,  only  personified.  Beza  connects  -^t^'  df^a^T'ias  with 
the  preceding  clause,  "  God  having  sent  his  own  Son  in  the  likeness  of  sin- 
fid  tlesh,  and  that  for  or  on  accovmt  of  sin,  (idque  pro  peccato,)"  &c.,  that 
is,  as  he  explains,  for  expiating  or  taking  away  sin.  ''A  sin-ofiering"  may 
indeed  be  its  meaning,  for  the  same  expression  is  often  used  in  this  sense 
in  the  Septuagint.     See  Lev.  v.  7,  9,  11  ;  Ps.  xl.  6. 

The  sense  of  taking  away  strength,  or  depriving  of  power  or  authority, 
or  of  destroying,  or  of  abolishing,  does  not  belong,  says  Schleusner,  to  the 
verb  nKTccK^'nuv,  to  condemn  ;  he  renders  it  here  "  punished — punivit,"  that 
is,  God  adjudged  to  sin  the  punishment  due  to  it.  Tlie  meaning  is  made 
to  be  the  same  as  when  it  is  said,  that  God  "  laid  on  him  the  iniquities  of 
us  all." 

By  taking  a  view  of  the  whole  passage,  from  chap.  vii.  24  to  chap.  viii. 
5,  for  the  whole  of  this  is  connected,  and  by  noticing  the  phraseology,  we 
shall  probably  conclude  that  the  power  of  sin  and  not  its  gnilt  is  the  sub- 
ject treated  of.  "Law"  here  is  used  for  a  ruling  power,  for  that  which, 
exercises  authority  and  ensures  obedience.  "  The  law  of  sin,"  is  the  ruling 
power  of  sin  j  "  the  law  of  the  Spirit  of  life,"  is  the  power  of  the  Spirit  the 
author  of  life  ;  "  the  law  of  death,"  is  the  power  Avhich  death  exercises. 
Then  "walking  after  the  flesh"  is  to  live  in  subjection  to  the  flesh  ;  as 
"walking  after  the  Spirit"  is  to  live  in  subjection  to  him.  All  these 
things  have  a  reference  to  the  power-  and  not  to  the  giiiJt  of  sin.  The  same 
subject  is  continued  from  chap.  ^iii.  5  to  the  15th  verse. — Ed. 


CHAP.  VIII.  4.  EPISTLE  TO  THE  ROMANS.  283 

confitlcnce  niiglit  Lc  more  certain  :  for  it  thus  follows,  that 
our  nature  is  really  become  a  partaker  of  his  victory ;  and 
this  is  what  he  presently  declares. 

4.  That  the  justification  of  the  laiu  might  he  fulfilled,  &c. 
They  who  understand  that  the  renewed,  by  the  Spirit  of 
Christ,  fulfil  the  law,  introduce  a  gloss  wholly  alien  to  the 
meaning  of  Paul  ;  for  the  faithful,  while  they  sojourn  in  this 
world,  never  make  such  a  proficiency,  as  that  the  justifica- 
tion of  the  law  becomes  in  them  full  or  complete.  This  then 
must  be  applied  to  forgiveness ;  for  when  the  obedience  of 
Christ  is  accepted  for  us,  the  law  is  satisfied,  so  that  we  are 
counted  just.  For  the  perfection  which  the  law  demands 
was  exhibited  in  our  flesh,  and  for  this  reason — that  its 
rigour  should  no  longer  have  the  power  to  condemn  us.  But 
as  Christ  communicates  his  righteousness  to  none  but  to 
those  whom  he  joins  to  himself  by  the  bond  of  his  Spirit,  the 
work  of  renewal  is  again  mentioned,  lest  Christ  should  be 
thought  to  be  the  minister  of  sin :  for  it  is  the  inclination  of 
many  so  to  apply  whatever  is  taught  respecting  the  paternal 
kindness  of  God,  as  to  encourage  the  lasciviousness  of  the 
flesh  ;  and  some  malignantly  slander  this  doctrine,  as  though 
it  extinguished  the  desire  to  live  uprightly.^' 

5.  For  they  that  are  after  the  flesh  5.  Qui  enim  secundum  carnem 
do  mind  the  thiiii^s  of  the  tlesh  ;  but  sunt,  ea  qua;  carnis  sunt  cogitant ; 
they  that  are  after  the  Spirit  the  qui  vero  secundum  Spiritum,  ea  quae 
things  of  the  Spirit.  sunt  Spiritus. 

1  Commentators  are  divided  as  to  the  meaning  of  this  verse.  This 
and  the  second  verse  seem  to  bear  a  relation  in  sense  to  one  another ;  so 
that  if  the  second  verse  refers  to  justification,  this  also  refers  to  it ;  but  if 
freedom  from  the^wtt'erof  sin  and  death  be  what  is  taught  in  the  former 
verse,  the  actual  or  personal  fulfilment  of  the  law  must  be  what  is  intended 
here.  Some,  such  as  Pareuf:  and  Vcnema,  consider  justification  to  bethe 
subject  of  both  verses ;  and  others,  such  as  Scott  and  Doddridge,  consider' 
it  to  be  sanctification.  But  Be:a,  Chalmers,  as  well  as  (kdri)u  somewhat 
inconsistently,  regard  the  second  verse  as  spealdng  of  freedom  from  the 
power  or  dominion  of  sin,  and  not  from  its  guilt  or  condemnation,  and  this 
verse  as  speaking  of  the  imputed  righteousness  of  Christ,  and  not  of  that 
righteousness  which  believers  are  enabled  to  perform  by  the  Spirit's  aid 
and  inriuence.  The  verses  seem  so  connected  in  the  argument,  that  one 
of  these  two  ideas  must  be  held  throughout. 

There  is  nothing  decisive  in  the  wording  of  this  verse,  though  the  cast  of 
the  expressions  seems  more  favourable  to  the  idea  entertained  by  Dod- 
dridge and  Scutt,  and  especially  what  follows  in  the  context,  where  the 
worli  of  the  Spirit  is  exclusively  spoken  of.     The  word  §;xa(V«,  is  better 


284  COMMENTARIES  ON  THE  CHAP.  VIII.  5. 

6.  For  to  be  carnally  minded  is  6.  Cogitatio  certe  carnis,  mors 
death :  but  to  be  spiritually  minded  est ;  cogitatio  autem  Spiritus,  vita 
is  life  and  peace  :  et  pax  : 

7.  Because  the  carnal  mind  is  en-  7.  Quandoquidem  cogitatio  car- 
mity  against  God :  for  it  is  not  sub-  nis,  inimicitia  est  adversus  Deum  ; 
ject  tothe  law  of  God,  neither  in-  nam  Legi  Dei  non  subjicitur,  nee 
deed  can  be.  enim  potest. 

8.  So  then  they  that  are  in  the  8.  Qui  ergo  in  came  sunt,  Deo 
flesh  cannot  please  God.  placere  non  possunt. 

5.  Fo7^  they  ivko  are  after  the  flesh,  &c.  He  introduces 
this  difference  between  the  flesh  and  the  Spirit,  not  only  to 
confirm,  by  an  argument  derived  from  what  is  of  an  opposite 
cliaractcr,  what  he  has  before  mentioned, — that  the  grace  of 
Christ  belongs  to  none  but  to  those  who,  having  been  rege- 
nerated by  the  Spirit,  strive  after  purity  ;  but  also  to  relieve 
the  faithful  with  a  seasonable  consolation,  lest  being  con- 
scious of  many  infirmities,  they  should  despair :  for  as  he 
had  exempted  none  from  the  curse,  but  those  who  lead  a 
spiritual  life,  he  might  seem  to  cut  off  from  all  mortals  the 
hope  of  salvation  ;  for  who  in  this  world  can  be  found  adorned 
with  so  much  angelic  purity  so  as  to  be  wholly  freed  from 
the  flesh  ?  It  was  therefore  necessary  to  define  what  it  is  to 
he  in  the  flesh,  and  to  walk  after  the  flesh.  At  first,  indeed, 
Paul  does  not  define  the  distinction  so  very  precisely ;  but 
yet  we  shall  see  as  we  jirocced,  that  his  object  is  to  afford 
good  hoj)e  to  the  faithful,  though  they  are  bound  to  their 
flesh ;  only  let  them  not  give  loose  reins  to  its  lusts,  but 
give  themselves  up  to  be  guided  by  the  Holy  Spirit. 

rendered  "  righteousness  "  than  "justification ;"  for  "  the  righteousness  of 
the  law  "  means  the  righteousness  which  the  law  requires ;  and  the  words, 
"  might  be  fulfilled  in  us,"  may,  with  equal  propriety  as  to  the  xisus  loqueiv- 
di,  be  rendered,  "  might  be  performed  by  us."  The  verb  ■^Xn^iu  has  this 
meaning  in  chap.  xiii.  8,  and  in  other  places. 

Viewed  in  this  light  the  verse  contains  the  same  truth  with  what  is  ex- 
pressed by  "  serving  the  law  of  God,"  in  chap.  vii.  25,  and  the  same  with 
yielding  our  members  as  "  instruments  of  righteousness  inito  God,"  in  chap, 
vi.  13.  That  this  is  to  estabhsh  a  justification  by  the  law,  is  obviated  by 
the  consideration,  that  this  righteousness  is  performed  through  the  efficacy 
of  Christ's  death,  and  through  the  reviving  power  of  the  Spirit,  and  not 
tlu-ough  the  law,  and  that  it  is  not  a  justifying  righteousness  before  God, 
for  it  is  imperfect,  and  the  law  can  acknowledge  nothing  as  righteousness 
but  what  is  perfect.  The  sanctification  now  begun  will  be  finally  com- 
pleted ;  but  it  is  all  through  grace :  and  the  completion  of  this  work  will 
be  a  complete  conformity  with  the  immutable  law  of  God. — Ed. 


CHAP.  VIII.  6.  EPISTLE  TO  THE  ROMANS.  285 

By  saying  that  carnal  men  care  for,  or  think  upon,  the 
things  of  the  flesh,  he  shows  that  he  did  not  count  those  as 
carnal  who  aspire  after  celestial  righteousness,  but  those 
who  wliolly  devote  themselves  to  the  world.  I  have  ren- 
dered <ppovov(TLv  by  a  word  of  large  meaning,  cogitant — think, 
that  readers  may  understand  that  those  only  are  excluded 
from  being  the  children  of  God  who,  being  given  to  the 
allurements  of  the  flesh,  apply  their  minds  and  study  to  de- 
praved lusts/  Now,  in  the  second  clause  he  encourages  the 
faithful  to  entertain  good  hope,  provided  they  find  that  they 
are  raised  up  by  the  Spirit  to  the  meditation  of  righteousness : 
for  wherever  the  Spirit  reigns,  it  is  an  evidence  of  the  saving 
grace  of  God  ;  as  the  grace  of  God  does  not  exist  where  the 
Spirit  being  extinguished  the  reign  of  the  flesh  prevails. 
But  I  will  briefly  repeat  here  what  I  have  reminded  you  of 
before, — That  to  be  in  the  fiesh,  or,  after  the  Jiesh,  is  the  same 
thing  as  to  be  without  the  gift  of  regeneration  :^  and  such 
are  all  they  who  continue,  as  they  commonly  say,  in  pure 
naturals,  (pwWs  naturalihus) 

6.  The  minding  of  the  flesh,  &c.  Erasmus  has  rendered 
it  "  afiection,"  {affectum;)  the  old  translator,  "  prudence," 
(prudentiam.)  But  as  it  is  certain  that  the  to  (ppovrj/xa  of 
Paul  is  the  same  with  what  Moses  calls  the  imagination 
[figmentum — devising)  of  the  heart,  (Gen.  vi.  5;)  and  that! 
under  this  word  are  included  all  the  faculties  of  the  soul — 
reason,  understanding,  and  affections,  it  seems  to  me  that  j 
minding  (cogitatio — thinking,  imagining,   caring)  is  a  more  ' 

1  The  A'erb  (f^eviiu,  as  Leigh  justly  says,  includes  the  action  of  the  mind, 
will,  and  affections,  but  mostly  in  Scripture  it  expresses  the  action  of  the 
Avill  and  affections.  It  means  to  understand,  to  desire,  and  to  rehsh  or  de- 
light in  a  thing.  It  is  rendered  here  by  Erasmus  and  Vatablus,  "  curant — 
care  for;"  hy  Beza,  Parens,  and  the  Vulgate,  "sapmnt — relish  or  savour  ;" 
by  Doddridge  and  Mack-night,  "  mind,"  as  in  our  version  ;  and  by  Stuart, 
"  concern  themselves  with."  It  evidently  means  attention,  regard,  pursuit 
and  dehght, — the  act  of  the  will  and  affections,  rather  than  that  of  the 
mind. 

"  The  verb,"  says  Turretiin,  "  means  not  only  to  think  of,  to  understand, 
to  attend  to  a  thing ;  but  also  to  mind  it,  to  value  it,  and  to  take  great 
delight  in  it." — Ed. 

2  Jerome  says,  that  to  be  in  the  flesh  is  to  be  in  a  married  state!  How 
superstition  perverts  the  mind !  and  then  the  perverted  mind  perverts  the 
word  of  God. — Ed. 


28G  COMMENTARIES  ON  THE  CHAP.  VIII.  7. 

suitaLle  word.^  And  tliougli  Paul  uses  the  particle  r^ap — 
for,  yet  I  doubt  not  but  that  is  only  a  simple  confirmative  : 
for  there  is  here  a  kind  of  concession  ;  for  after  having 
briefly  defined  what  it  is  to  be  in  the  flesh,  he  now  subjoins 
the  end  that  awaits  all  who  are  slaves  to  the  flesh.  Thus  by 
stating  the  contrar}^  effect,  he  proves,  that  they  cannot  be 
partakers  of  the  favour  of  Christ,  who  abide  in  the  flesh,  for 
through  the  whole  course  of  their  life  they  proceed  and  has- 
ten unto  death. 

This  passage  deserves  special  notice  ;  for  we  hence  learn, 
that  we,  while  following  the  course  of  nature,  rush  headlong 
into  death ;  for  we,  of  ourselves,  contrive  nothing  but  Avhat 
ends  in  ruin.  But  he  immediately  adds  another  clause,  to 
teach  us,  that  if  anything  in  us  tends  to  life,  it  is  what  the 
Spirit  produces  ;  for  no  spark  of  life  proceeds  from  our  flesh. 

The  minding  of  the  Spirit  he  calls  life,  for  it  is  life-giving, 
or  leads  to  life  ;  and  by  peace  he  designates,  after  the  man- 
ner of  the  Hebrews,  every  kind  of  happiness  ;  for  whatever 
the  Spirit  of  God  works  in  us  tends  to  our  felicity.  There 
is,  however,  no  reason  why  any  one  should  on  this  account 
attribute  salvation  to  works  ;  for  though  God  begins  our 
salvation,  and  at  length  completes  it  by  renewing  us  after 
his  own  image  ;  yet  the  only  cause  is  his  good  pleasure, 
whereby  he  makes  us  partakers  of  Christ. 

7.  Because  the  minding  of  the  flesh^  &c.     He  subjoins  a 

^  It  is  difficult  to  find  a  word  to  express  the  idea  here  intended.  It  is 
evident  that  to  (p^myi^a.  n-ris  tra^xo;  is  the  abstract  of  "  minding  the  things  of 
the  flesh,"  in  the  preceding  verse.  The  mindedness,  rather  than  the  mind- 
ing of  the  flesh,  would  be  most  correct.  But  the  phrase  is  no  doubt  He- 
braistic, the  adjective  is  put  as  a  noun  in  the  genitive  case,  so  that  its  right 
version  is,  "The  carnal  mind;"  and  "mind"  is  to  be  taken  in  the  wide 
sense  of  the  verb,  as  including  the  whole  soul,  understanding,  will,  and 
affections.  The  phrase  is  thus  given  in  the  next  verse  in  our  version :  and 
it  is  the  most  correct  rendering.  The  mind  of  the  flesh  is  its  thoughts, 
desires,  likings,  and  delight.  This  carnal  mind  is  death,  i.e.,  spiritual 
death  now,  leading  to  that  which  is  eternal :  or  death,  as  being  under  con- 
demnation, and  producing  wretchedness  and  misery :  it  is  also  enmity  to- 
wards God,  including  in  its  very  spirit  hatred  and  antipathy  to  God.  On 
the  other  hand,  "the  spiritual  mind"  is  "life,"  i.e.,  a  di^^ne  life,  a  living 
principle  of  holiness,  accompanied  with  "  peace,"  which  is  true  happiness ; 
or  life  by  justification,  and  "peace"  with  God  as  the  fruit  of  it. 

The  word  (p^ov^fj-a  is  only  found  in  one  other  place,  in  verse  27th  of  this 
chapter, — "  the  mind,"  wish,  or  desire  "  of  the  Spirit." — Ed. 

2  The  order  which  the  Apostle  observes  ought  to  be  noticed.     He  be- 


CHAP.  VIII.  7.  EPISTLE  TO  THE  ROMANS.  287 

proof  of  what  lie  had  stated, — that  nothing-  proceeds  from 
the  efforts  of  our  flesh  but  death,  because  it  contends  as  an 
enemy  against  the  will  of  God.  Now  the  will  of  God  is  the 
rule  of  righteousness  ;  it  hence  follows,  tliat  whatever  is  un- 
just is  contrary  to  it ;  and  what  is  unjust  at  the  same  time 
brings  death.  But  while  God  is  adverse,  and  is  offended,  in 
vain  does  any  one  expect  life  ;  for  his  wrath  must  be  neces- 
sarily followed  by  death,  which  is  the  avenging  of  his  wrath. 

But  let  us  observe  here,  that  the  will  of  man  is  in  all 
things  opposed  to  the  divine  will  ;  for,  as  much  as  what  is 
crooked  differs  from  what  is  straight,  so  much  must  be  the 
difference  Ijetween  us  and  God. 

For  to  the  law  of  God,  &c.  This  is  an  explanation  of  the 
former  sentence  ;  and  it  shows  how  all  the  thinkings  (^luedi- 
tationes)  of  the  flesh  carry  on  war  against  the  will  of  God  ; 
for  his  will  cannot  be  assailed  but  where  he  has  revealed  it. 
In  the  law  God  shows  what  pleases  him  :  hence  they  who 
wish  really  to  find  out  how  far  they  agree  with  God  must 
test  all  their  purposes  and  practices  by  this  rule.  For 
though  nothing  is  done  in  tliis  world,  except  by  the  secret 
governing  j^rovidence  of  God  ;  yet  to  say,  under  this  pre- 
text, that  nothing  is  done  but  what  he  approves,  (iiihil  nisi 
eo  approhante  fieri,)  is  intolerable  blasphemy  ;  and  on  this 
subject  some  fanatics  are  v/rangling  at  this  day.  The  law 
has  set  the  difference  between  right  and  wrong  plainly  and 
distinctly  before  our  eyes,  and  to  seek  it  in  a  deep  labyrinth, 
what  sottishness  is  it !  The  Lord  has  indeed,  as  I  have  said, 
his  hidden  counsel,  by  which  he  regulates  all  things  as  he 
pleases  ;  but  as  it  is  incomprehensible  to  us,  let  us  know 
that  we  are  to  refrain  from  too  curious  an  investigation  of 
it.  Let  this  in  the  mean  time  remain  as  a  fixed  principle, — 
tliat  nothing  pleases  him  but  righteousness,  and  also,  that 
no  right  estimate  can  be  made  of  our  works  but  by  the  law, 
in  which  he  has  faithfully  testified  what  he  approves  and 
disapproves. 

gins  in  ver.  5,  or  at  the  end  of  ver.  4,  with  two  characters — the  carnal 
an<l  the  spiritual.  He  takes  the  carnal  first,  because  it  is  the  first  as  to 
lis  in  order  of  time.  And  here  he  does  not  reverse  the  order,  as  he  some- 
times does,  when  the  case  admits  it,  but  goes  on  first  with  the  carnal  man, 
and  then,  in  ver.  9  to  11,  he  describes  the  spiritual. — Ed. 


288  COMMENTARIES  ON  THE  CHAP.  VIII.  8. 

Not^  can  he.  Behold  the  power  of  free-will !  which  the 
Sophists  cannot  carry  high  enough.  Doubtless,  Paul  affirms 
here,  in  express  words,  what  they  oj)enly  detest, — that  it  is 
impossible  for  us  to  render  our  powers  subject  to  the  law. 
They  boast  that  the  heart  can  turn  to  either  side,  provided 
it  be  aided  by  the  influence  of  the  Spirit,  and  that  a  free 
choice  of  good  or  evil  is  in  our  power,  when  the  Spirit  only 
brings  help  ;  but  it  is  ours  to  choose  or  refuse.  They  also 
imagine  some  good  emotions,  by  which  we  become  of  our- 
selves prepared.  Paul,  on  the  contrary,  declares,  that  the 
heart  is  full  of  hardness  and  indomitable  contumacy,  so  that 
it  is  never  moved  naturally  to  undertake  the  yoke  of  God ; 
nor  does  he  speak  of  this  or  of  that  faculty,  but  speaking 
indefinitely,  he  throws  into  one  bundle  all  the  emotions 
which  arise  within  us.^  Far,  then,  from  a  Christian  heart 
be  this  heathen  philosophy  respecting  the  liberty  of  the  will. 
Let  every  one  acknowledge  himself  to  be  the  servant  of  sin, 
as  he  is  in  reality,  that  he  may  be  made  free,  being  set  at 
liberty  by  the  grace  of  Christ :  to  glory  in  any  other  liberty 
is  the  highest  folly. 

8.  The^  then  who  are  in  the  flesh,  &c.  It  is  not  without 
reason  that  I  have  rendered  the  adversative  8e  as  an  illative : 
for  the  Apostle  infers  from  what  had  been  said,  that  those 
who  give  themselves  up  to  be  guided  by  the  lusts  of  the 

1  Stuart  attempts  to  evade  this  conclusion,  but  rather  in  an  odd  way. 
The  whole  amount,  as  he  seems  to  say,  of  what  the  Apostle  declares,  is  that 
this  (p^ovrif^a  txa^xi;  itsclf  is  not  subjcct,  and  cannot  be,  to  the  law  of  God  ; 
but  whether  the  sinner  who  cherishes  it  "  is  actuated  by  other  principles  and 
motives,"  the  expression,  he  says,  does  not  seem  satisfactorily  to  determine. 
Hence  he  stigmatizes  with  the  name  of  "  metaphysical  reasoning "  the 
doctrine  of  man's  moral  inabihty,  without  divine  grace,  to  turn  to  God — a 
doctrine  which  Luther,  Calvin,  and  our  own  Reformers  equally  maintained. 
The  Apostle  does  not  only  speak  abstractedly,  but  he  applies  what  he  ad- 
vances to  individuals,  and  concludes  by  saying,  "  So  then  they  that  are  in 
the  tlesh  cannot  please  God."  Who  and  what  can  bring  them  out  of  this 
state  ?  The  influence  of  "  other  principles  and  motives,"  or  the  grace  of 
God  ?  This  is  no  metaphysical  question,  and  the  answer  to  it  determines 
the  point.  Our  other  American  brother,  Barnes,  seems  also  to  deprecate 
this  doctrine  of  moral  inability,  and  makes  distinctions  to  no  purpose, 
attempting  to  separate  the  carnal  mind  from  him  in  whom  it  exists,  as 
though  man  could  be  in  a  neutral  state,  neither  in  the  flesh  nor  in  the 
Spirit.  "  It  is  an  expression,"  as  our  third  American  brother,  Hodge, 
justly  observes,  "  applied  to  all  unrenewed  persons,  as  those  who  are  not 
in  the  flesh  are  in  the  Si^irit." — Ed. 


CHAP.  VIII.  9.  EPISTLE  TO  THE  ROMANS.  289 

flesli,  are  all  of  tliem  abominable  before  God  ;  and  lie  lias 
thus  far  confirmed  this  truth, — that  all  who  walk  not  after 
the  Spirit  are  alienated  from  Christ,  for  they  are  without 
any  spiritual  life. 

9.  But  ye  are  not  in  the  tiesh,  but  9.  Vos  autem  non  estis  in  came, 
in  the  Spirit,  if  so  be  that  the  Spirit  sed  in  Spiritu,  siquidem  Spiritus 
of  God  dwell  in  jou.  Now,  if  any  Dei  habitat  in  vobis  :  si  quis  vero 
man  have  not  the  Spu'it  of  Christ,  Spiritum  Christi  non  habet,  hie  non 
he  is  none  of  his.  est  ejus. 

10.  And  if  Christ  he  in  you,  the  10.  Si  vero  Christus  in  vobis  est, 
body  is  dead  because  of  sin  ;  but  the  corpus  quidem  mortvuim  est  propter 
Spiiit  is  life  because  of  righteous-  peccatum,  Spiritus  autem  vita  est 
ness.  propter  justitiam. 

11.  But  if  the  Spirit  of  him  that  11.  Si  inquam  Spiritus  ejus  qui 
raised  up  Jesus  from  the  dead  dwell  suscitavit  lesum  ex  mortuis,  habitat 
in  you,  he  that  raised  up  Christ  from  in  vobis,  qui  suscitavit  Christum  ex 
the  dead  shall  also  quicken  your  mortuis,  vivificabit  et  mortalia  cor- 
mortal  bodies  by  his  Spirit  that  pora  propter  Spiritum  suum  in  vobis 
dwelleth  in  you.  habitaiitem. 

9.  But  ye,  &c.  He  applies  hypothetically  a  general  truth 
to  those  to  whom  he  was  writing  ;  not  only  that  by  directing 
his  discourse  to  them  particularly  he  might  more  powerfully 
aitect  them,  but  also  that  they  might  with  certainty  gather 
from  the  description  already  given,  tliat  they  were  of  the 
number  of  those,  from  whom  Christ  had  taken  away  the 
curse  of  the  law.  Yet,  at  the  same  time,  by  explaining 
what  the  Spirit  of  God  works  in  the  elect,  and  what  fruit 
he  brings  forth,  he  encourages  them  to  strive  after  newness 
of  life. 

If  indeed  the  Spirit  of  God,  &c.  This  qualifying  sentence 
is  htly  subjoined,  by  which  they  were  stirred  up  to  examine 
themselves  more  closely,  lest  they  should  profess  the  name 
of  Christ  in  vain.  And  it  is  the  surest  mark  by  which  the 
cliildren  of  God  are  distinguished  from  the  children  of  the 
world,  when  by  the  Spirit  of  God  they  are  renewed  unto 
purity  and  holiness.  It  seems  at  the  same  time  to  have 
been  his  purpose,  not  so  much  to  detect  hypocrisy,  as  to 
suggest  reasons  for  glorying  against  the  absurd  zealots  of  the 
law,  who  esteem  the  dead  letter  of  more  importance  than  the 
inward  power  of  the  Spirit,  who  gives  life  to  the  law. 

But  this  passage  shows,  that  what  Paul  has  hitherto  meant 
by  the  Spirit,  is  not  the  mind  or  understanding  (which  is 

T 


290  COMMENTARIES  ON  THE  CHAP.  VIII.  9. 

called  the  superior  part  of  the  soul  by  the  advocates  of  free- 
will) hut  a  celestial  gift;  for  he  shows  that  those  are  spiritual, 
not  such  as  obey  reason  through  their  own  will,  but  such  as 
God  rules  by  his  Spirit.  Nor  are  they  yet  said  to  be  accord- 
ing to  the  Spirit,  because  they  are  filled  with  God's  Spirit, 
(which  is  now  the  case  with  none,)  but  because  they  have 
the  Spirit  dwelling  in  them,  though  they  find  some  remains 
of  the  flesh  still  remaining  in  them  :  at  the  same  time  it 
cannot  dwell  in  them  without  having  the  superiority ;  for  it 
must  be  observed  that  man's  state  is  known  by  the  power 
that  bears  rule  in  him. 

But  if  any  have  not  the  Spirit  of  Christ,  &c.  He  subjoins 
this  to  show  how  necessary  in  Christians  is  the  denial  of  the 
flesh.  The  reign  of  the  Spirit  is  the  abolition  of  the  flesh. 
Those  in  whom  the  Spirit  reigns  not,  belong  not  to  Christ ; 
then  they  are  not  Christians  who  serve  the  flesh  ;  for  they 
who  separate  Christ  from  his  own  Spirit  make  him  like  a 
dead  image  or  a  carcase.  And  we  must  always  bear  in  mind 
what  the  Apostle  has  intimated,  that  gratuitous  remission  of 
sins  can  never  be  separated  from  the  Spirit  of  regeneration  ; 
for  this  would  be  as  it  were  to  rend  Christ  asunder. 

If  this  be  true,  it  is  strange  that  we  are  accused  of  arro- 
gance by  the  adversaries  of  the  gospel,  because  we  dare  to 
avow  that  the  Spirit  of  Christ  dwells  in  us  :  for  we  must 
either  deny  Christ,  or  confess  that  we  become  Christians 
through  his  Spirit.  It  is  indeed  dreadful  to  hear  that  men 
have  so  departed  from  the  word  of  the  Lord,  that  they  not 
only  vaunt  that  they  are  Christians  without  God's  Spirit, 
but  also  ridicule  the  faith  of  others :  but  such  is  the  philo- 
sophy of  the  Papists. 

But  let  readers  observe  here,  that  the  Spirit  is,  without 
any  distinction,  called  sometimes  the  Spirit  of  God  the 
Father,  and  sometimes  the  Spirit  of  Christ ;  and  thus  called, 
not  only  because  his  whole  fulness  was  poured  on  Christ  as 
our  Mediator  and  head,  so  that  from  him  a  portion  might 
descend  on  each  of  us,  but  also  because  he  is  equally  the 
Spirit  of  the  Father  and  of  the  Son,  who  have  one  essence, 
and  the  same  eternal  divinity.  As,  however,  we  have  no 
intercourse  with  God   except  through  Christ,   the  Apostle 


CHAP.  Vni.  10.  EPISTLE  TO  THE  ROMANS.  2.91 

wisely  descends  to  Christ  from  the  Father,  who  seems  to  be 
far  off. 

10.  But  if  Christ  he  in  us,  &c.  What  he  liad  before  said 
of  the  Spirit  he  says  now  of  Christ,  in  order  that  the  mode 
of  Christ's  dwelling-  in  us  might  be  intimated  ;  for  as  by  the 
Spirit  lie  consecrates  us  as  temples  to  himself,  so  by  the  same 
he  dwells  in  us.  But  what  we  have  before  referred  to,  he  now 
explains  more  fully — that  the  children  of  God  are  counted 
spiritual,  not  on  the  ground  of  a  full  and  complete  perfec- 
tion, but  only  on  account  of  the  newness  of  life  that  is  begun 
in  them.  And  he  anticipates  here  an  occasion  of  doubt, 
which  might  have  otherwise  disturbed  us ;  for  thougb  the 
Spirit  possesses  a  part  of  us,  we  yet  see  another  part  still 
under  the  power  of  death.  He  then  gives  this  answer — that 
the  power  of  quickening  is  in  the  Spirit  of  Christ,  which 
will  be  effectual  in  swallowing  up  our  mortality.  He  hence 
concludes  that  we  must  patiently  wait  until  the  relics  of  sin 
be  entirely  abolished. 

Readers  have  been  already  reminded,  that  by  the  word 
Spirit  they  are  not  to  understand  the  soul,  but  the  Spirit  of 
regeneration  ;  and  Paul  calls  the  Spirit  life,  not  only  because 
he  lives  and  reigns  in  us,  but  also  because  he  quickens  us 
by  his  power,  until  at  length,  having  destroyed  the  mortal 
flesh,  he  perfectly  renews  us.  So,  on  the  other  hand,  the 
word  body  signifies  that  gross  mass  which  is  not  yet  purified 
by  the  Spirit  of  God  from  earthly  dregs,  which  delight  in 
nothing  but  what  is  gross ;  for  it  would  be  otherwise  absurd 
to  ascribe  to  the  body  the  fault  of  sin  :  besides  the  soul  is  so 
far  from  being  life  that  it  does  not  of  itself  live.  The  mean- 
ing of  Paul  then  is — that  although  sin  adjudges  us  to  death 
as  far  as  the  corruption  of  our  first  nature  remains  in  us,  yet 
that  the  Spirit  of  God  is  its  conqueror :  nor  is  it  any  hinder- 
ance,  that  we  are  only  favoured  with  the  first-fruits,  for  even 
one  spark  of  the  Spirit  is  the  seed  of  life.^ 

1  There  are  mainly  two  explanations  of  this  verse  and  the  following, 
with  some  shades  of  difference.  The  one  is  given  he  e  :  according  to  which 
"  the  body,"  and  "  bodies,"  are  taken  tigiiratively  '  .•  nature  corrupted  by 
sin  ;  the  "  body,"  as  it  is  flesh,  or  corrupted,  is  "  dead,"  is  crucified,  or 
doomed  to  die  "  on  account  of  sin ;"  and  this  "  body,"  or  these  "  bodies," 
which  are  mortal,  and  especially  so  as  to  their  corruption,  are  to  be  quick- 


292  COMMENTARIES  ON  THE  CHIP.  VIII.  11. 

11.  If  the  Spirit,  &c.  This  is  a  confirmation  of  the  last 
verse,  derived  from  the  efficient  cause,  and  according  to  this 
sense, — "  Since  by  the  power  of  God's  Spirit  Christ  was 
raised,  and  since  the  Spirit  possesses  eternal  power,  he  will 
also  exert  the  same  with  regard  to  us."  And  he  takes  it  as 
granted,  that  in  the  person  of  Christ  was  exhibited  a  speci- 
men of  the  power  which  belongs  to  the  whole  body  of  the 
Church  :  and  as  he  makes  God  the  author  of  the  resurrec- 
tion, lie  assigns  to  him  a  life-giving  Spirit. 

Who  raised,  &c.  By  this  periphrasis  he  describes  God; 
which  harmonizes  better  with  his  present  object,  than  if  he 
had  called  him  simply  by  liis  own  name.  For  the  same 
reason  he  assigns  to  the  Father  the  glory  of  raising  Christ  ; 
for  it  more  clearly  proved  what  he  had  in  view,  than  if  he 
liad  ascribed  the  act  to  Christ  himself  For  it  might  have 
been  objected,  "  That  Clirist  was  able  by  liis  own  power  to 
raise  up  liimself,  and  this  is  what  no  man  can  do."  But 
when  he  says,  that  God  raised  up  Christ  by  his  Spirit,  and 
tliat  he  also  communicated  his  Spirit  to  us,  there  is  notliing 
tliat  can  be  alleged  to  the  contrary;  so  that  he  thus  makes 

ened,  revived,  and  made  subservient  to  the  (vill  of  God.  It  appears  that 
this  is  essentially  the  vie^v  taken  by  Chrysustom,  and  also  by  Erasmus, 
Locke,  Marckius,  and  by  Stuart  and  Barms.  It  is  said  that  vt»^ov  and 
BvyiTcc  have  the  same  meaning  with  "  crucified  "  and  "  destroyed,"  in  ch.  vi.  6, 
and  "dead,"'  in  ch.  vi.  7,  8,  and  "dead,"  in  ch.  vi.  11,  and  "mortal,"  in 
ch.  vi.  12.  And  as  to  the  meaning  of  Z'^ovolfnTu,  "  shall  quicken,"  reference 
is  made  to  Col.  ii.  12, 13  ;  Eph.  i.  19,  20;  ii.  5,  (J.  It  is  also  added,  that 
the  words  "  mortify  the  deeds  of  the  body,"  in  verse  13,  confirm  this  view. 

The  other  explanation,  adopted  by  Augustine,  and  also  by  Parens, 
Vitringa.,  Tnrrettin,  Doddridge,  Scott,  Chalmers,  Haldane,  and  Hodge, 
is  the  following,-, — The  "  body,"  and  '•  bodies,"  are  to  be  taken  literally, 
and  the  spirit,  in  the  10th  verse,  is  the  renewed  man,  or  the  renewed  soul, 
which  has  or  possesses  "  life "  through  the  righteousness  of  Christ,  or  is 
made  to  enjoy  life  through  the  righteousness  implanted  by  the  Spirit.  The 
meaning  then  is  this,  "  The  body  is  dead  through  sin,  is  doomed  to  die 
because  of  sin ;  but  the  spirit  is  life  through  righteousness,  the  soul  re- 
newed has  life  through  Christ's  righteousness :  but  the  dying  body,  now 
tabernacled  by  the  Spirit,  shall  also  be  quickened  and  made  immortal 
tlirough  the  mighty  power  of  the  divine  Spirit."  Thus  salvation  .shall  be 
complete  when  the  "  redemption  of  the  body "'  shall  come.     See  verse  23. 

While  the  two  views  are  theologically  correct,  the  latter  is  that  which 
is  the  most  consonant  with  the  usual  phraseology  of  Scripture,  though  the 
former  seems  the  most  suitable  to  the  context.  The  subject  evidently  is 
the  work  of  the  Spirit  in  mortifying  sin,  and  in  bestowing  and  sustain- 
ing spiritual  life.  The  inference  in  the  next  verse  seems  favourable  to 
this  view. — Ed, 


CHAP.  VITI.  12.  EI'ISTLE  TO  THE  ROMANS.  293 

sure  to  us  the  liope  of  resurrection.  Nor  is  there  anything 
here  that  derogates  from  that  dechiration  in  John,  "  1  have 
power  to  hiy  down  my  life,  and  to  take  it  up  again."  (John 
X.  ]8.)  No  douht  Christ  arose  througli  his  own  power;  but 
as  ho  is  wont  to  attribute  to  the  Father  whatever  Divine 
power  he  possesses,  so  tlie  Apostle  has  not  improjieriy  trans- 
ferred to  the  Father  what  was  especially  done  by  Christ,  as 
the  peculiar  work  of  divinity. 

By  mortal  bodies  he  understands  all  tliose  things  which 
still  remain  in  us,  that  are  subject  to  death  ;  for  his  usual 
practice  is  to  give  this  name  to  the  grosser  part  of  us.  We 
hence  conclude,  that  he  speaks  not  of  the  last  resurrection, 
wliich  shall  be  in  a  moment,  but  of  the  continued  working 
of  the  Spirit,  by  which  he  gradually  mortifies  the  relics  of 
the  flesh  and  renews  in  us  a  celestial  life. 

12.  Therefore,  brethren,  we  are  12.  Itaque  fratres,  debitores  su- 
debtors,  not  to  the  flesh,  to  live  after  mus,  non  carni,  ut  secundum  ear- 
thc  flesh.  nem  vivamus. 

13.  For  if  ye  live  after  the  flesh,  13.  Si  enim  secundum  carncm 
ye  shall  die :  but  if  ye  through  the  vixeritis,  nioriemini :  si  vero  Spiri- 
Spirit  do  mortify  the  deeds  of  the  tu  facta  carnis^  mortificaveritis,  vi- 
body,  ye  shall  live.  vetis. 

14.  For  as  many  as  are  led  by  the  14.  Quicunque  enim  Spiritu  Dei 
Spirit  of  God,  they  are  the  sons  of  aguntur,  ii  lilii  Dei  sunt. 

God. 

12.  So  then,  brethren,  &c.  This  is  the  conclusion  of  what 
has  been  previously  said  ;  for  if  we  are  to  renounce  the  flesh, 
we  ought  not  to  consent  to  it ;  and  if  the  Spirit  ought  to 
reign  in  us,  it  is  inconsistent  not  to  attend  to  his  bidding. 
Paul's  sentence  is  liere  defective,  for  he  omits  the  other  part 
of  the  contrast,- — that  we  are  debtors  to  the  Spirit ;  but  the 
meaning  is  in  no  way  obscure.^  This  conclusion  has  the 
force  of  an  exhortation  ;  for  he  is  ever  wont  to  draw  exhor- 


^  "  Deeds  of  the  bocly  "  is  our  version  ;  and  the  preponderance  of  autho- 
rity, according  to  Gricshach,  is  in  its  favour,  though  he  admits  that  the 
other  reading,  r>is  fa^xos,  is  nearly  equal  to  it,  and  deserves  farther  inouiry. 
—Ed. 

2  He  did  not  mention  the  other  part,  says  Parens,  "  because  it  ivas  so 
evident."  Besidts,  what  he  had  already  stated,  and  what  he  proceeds  to 
state,  are  so  many  evidences  of  our  obligations  to  live  after  the  Spirit,  that 
it  was  unnecessary  to  make  such  an  addition. — Ed. 


294  COMMENTARIES  ON  THE  CHAP.  VIII.  14. 

tations  from  his  doctrine.  So  in  another  place,  Eph.  iv.  SO, 
he  exhorts  us  "  not  to  grieve  the  Spirit  of  God,  by  whom  we 
have  been  sealed  to  the  day  of  redemption :"  he  does  the 
same  in  Gal.  v.  25,  "If  we  live  in  the  Spirit,  let  us  also  walk 
in  the  Spirit."  And  this  is  the  case,  when  we  renounce 
carnal  lusts,  so  as  to  devote  ourselves,  as  those  who  are  bound, 
to  the  righteousness  of  God.  Thus  indeed  we  ought  to  rea- 
son, not  as  some  blasphemers  are  wont  to  do,  who  talk  idly, 
and  say, — that  we  must  do  nothing,  because  we  have  no 
power.  But  it  is  as  it  were  to  fight  against  God,  when  we 
extinguish  the  grace  offered  to  us,  by  contempt  and  negli- 
gence. 

13.  For  if  ye  will  live  after  the  flesh,  &c.  He  adds  a 
threatening,  in  order  more  effectually  to  shake  off  their 
torpor ;  by  which  also  they  are  fully  confuted  who  boast  of 
justification  by  faith  without  the  Spirit  of  Christ,  though 
they  are  more  than  sufficiently  convicted  by  their  own  con- 
science ;  for  there  is  no  confidence  in  God,  where  there  is  no 
love  of  righteousness.  It  is  indeed  true,  that  we  are  justified 
in  Christ  through  the  mercy  of  God  alone  ;  but  it  is  equally 
true  and  certain,  that  all  who  are  justified  are  called  by  the 
Lord,  that  they  may  live  worthy  of  their  vocation.  Let  then 
the  faithful  learn  to  embrace  him,  not  only  for  justification, 
but  also  for  sanctification,  as  he  has  been  given  to  us  for 
both  these  purposes,  lest  they  rend  him  asunder  by  their 
mutilated  faith. 

But  if  ye  by  the  Spirit,  &c.  He  thus  moderates  his  ad- 
dress, that  he  might  not  deject  tlie  minds  of  the  godly,  who 
are  still  conscious  of  much  infirmity  ;  for  however  we  may 
as  yet  be  exposed  to  sins,  he  nevertheless  promises  life  to  us, 
provided  we  strive  to  mortify  the  flesh :  for  he  does  not 
strictly  require  the  destruction  of  the  flesh,  but  only  bids  us 
to  make  every  exertion  to  subdue  its  lusts. 

14.  For  whosoever  are  led  by  the  Spirit  of  God,  &c.  This 
is  a  confirmation  of  what  has  immediately  preceded  ;  for  he 
teaches  us,  that  those  only  are  deemed  the  sons  of  God  who 
are  ruled  by  his  Spirit  ;  for  by  this  mark  God  acknowledges 
them  as  his  own  people.  Thus  the  empty  boasting  of  hypo- 
crites is  taken  away,  who  without  any  reason  assume  the 


CHAP.  VIII.  15.  EPISTLE  TO  THK  ROMANS.  295 

title ;  and  the  faithful  are  thus  encouraged  with  unlicsitat- 
ing-  confidence  to  expect  salvation.  The  import  of  the  whole 
is  this — "  all  those  are  the  sons  of  God  who  are  led''  by 
God's  Spirit  ;  all  the  sons  of  God  are  heirs  of  eternal  life  : 
then  all  who  are  led  by  God's  Spirit  ought  to  feel  assured  of 
eternal  life."  But  the  middle  term  or  assumption  is  omitted, 
for  it  was  indubitable. 

But  it  is  right  to  observe,  that  the  working  of  the  Spirit 
is  various  :  for  there  is  that  which  is  universal,  by  which 
all  creatures  are  sustained  and  preserved  ;  there  is  that  also 
which  is  peculiar  to  men,  and  varying  in  its  character :  but 
what  he  means  here  is  sanctification,  with  which  the  Lord 
favours  none  but  his  own  elect,  and  by  which  he  separates 
them  for  sons  to  himself. 

15.  For  ye  have  not  received  the  15.  Et  enim  non  accepistis  spiri- 
spirit  of  bondage  again  to  fear :  but  turn  servitutis  iterum  in  terrorem  : 
ye  have  received  the  Spirit  of  adop-  sed  accepistis  Spiritum  adoptionis, 
tion,  whereby  we  cry,  Abba,  Father,  per  quem  clamamus,  Abba,  Pater. 

16.  The  Spirit  itself  beareth  wit-  16.  Ipse  enim  Spiritus  simul  tes- 
ness  with  our  spirit,  that  we  are  the  tificatur  spiritui  nostro  quod  sumus 
children  of  God :  filii  Dei : 

17.  And  if  children,  then  heirs;         17.   Si  vero  filii,  etiam  hffiredes  ; 
heirs   of  God,  and  joint-heirs  with  h^redes    quidem     Dei,     cohaeredes 
Christ :  if  so  be  that  we  suifer  with  autem  Christi :    siquidem  compati- 
him,  that  we  may  be  also  glorified  mur,  ut  et  una  glorificemur. 
together. 

18.  For  I  reckon  that  the  suffer-  18.  Existimo  certe  non  esse  pares 
ings  of  this  present  time  are  not  afflictiones  hujus  temporis  ad  futu- 
worthy  to  he  compared  with  the  glory  ram  gloriam  qufe  revelabitiu-  erga 
which  shall  be  revealed  in  us.  nos. 

He  now  confirms  the  certainty  of  that  confidence,  in 
which  he  has  already  bidden  the  faithful  to  rest  secure  ;  and 
he  does  this  by  mentioning  the  special  effect  produced  by 
the  Spirit  ;  for  he  has  not  been  given  for  the  purpose  of 
harassing  us  with  trembling  or  of  tormenting  us  with  anxiety ; 

1  AyovTa/—  are  led  or  conducted  :  "  A  metaphor  taken  from  the  blind  or 
those  in  darkness,  who  know  not  how  to  proceed  without  a  conductor.  So 
we  have  need  to  be  led  by  the  Spirit  in  the  way  of  tiuth,  for  we  are  blind 
and  see  no  light.  Or  it  is  a  metaphor  taken  from  infants,  who  can  hardly 
walk  without  a  guide :  for  the  regenerated  are  like  little  children  lately 
born.  Thus  we  are  reminded  of  our  misery  and  weakness ;  and  we  ought 
not  to  ascribe  to  ourselves  either  knowledge  or  strength  apart  from  the 
Spirit  of  God." — Farcus. 


21;()  COMMENTAlllES  ON  THE  CHAP.  VIII.  15. 

but  on  the  contrary,  for  tliis  end — that  liaving  calmed  everj 
perturbation,  and  restoring-  our  minds  to  a  tranquil  state, 
he  may  stir  us  up  to  call  on  God  with  confidence  and  free- 
dom, lie  does  not  then  pursue  only  the  argument  which 
he  had  before  stated,  but  dwells  more  on  another  clause, 
which  he  had  connected  with  it,  even  the  paternal  mercy  of 
God,  by  which  he  forgives  his  people  the  infirmities  of  the 
flesh  and  the  sins  which  still  remain  in  them.  He  teaches 
us  that  our  confidence  in  this  respect  is  made  certain  by  the 
Spirit  of  adoption,  who  could  not  inspire  us  with  confidence 
in  prayer  without  sealing  to  us  a  gratuitous  pardon  :  and 
that  he  might  make  this  more  evident,  he  mentions  a 
twofold  .spirit ;  he  calls  one  the  spirit  of  bondage,  which  we 
receive  from  the  law  ;  and  the  other,  the  spirit  of  adoption, 
which  j)roceeds  from  the  gospel.  The  first,  he  says,  was 
given  formerly  to  produce  fear  ;  the  other  is  given  now  to 
afford  assurance.  By  sucli  a  comparison  of  contrary  things 
the  certainty  of  our  salvation,  which  he  intended  to  confirm, 
is,  as  you  see,  made  more  evident.^  The  same  comparison  is 
used  by  the  author  of  the  Epistle  to  the  Hebrews,  where  he 
says,  that  we  have  not  come  to  Mount  Sinai,  where  all  things 
were  so  terrible,  that  the  people,  being  alarmed  as  it  were  by 
an  immediate  apprehension  of  death,  implored  that  the  word 
should  be  no  more  spoken  to  them,  and  Moses  himself  con- 
fessed that  he  was  terrified  ;  "  but  to  Sion,  the  mount  of  the 
Lord,  and  to  his  city,  the  heavenly  Jerusalem,  where  Jesus 
is,  the  Mediator  of  the  iacw  Testament,"  &c.  (Heb.  xii.  18.) 
By  the  adverb  again,  we  learn,  that  the  law  is  here  com- 

^  By  the  Spirit,  •rvsr^a,  (without  the  article,)  some,  as  Avgustine,  Beza, 
and  others,  understand  the  Holy  Spirit,  and  so  Calvin,  for  the  most  part, 
seems  to  do.  Then  '•  the  Spirit  of  bondage"  means  the  Spirit  the  effect 
of  uhose  administration  was  bondage ;  and  "  the  Spirit  of  adoption"'  must 
signify  the  Spirit,  the  bestower  of  adoption.  But  we  may  take  spirit 
here,  in  both  instances,  as  it  is  often  taken,  in  the  sense  of  disposition  or 
feeling  ;  according  to  the  expression,  "  the  spirit  of  meekness" — TvsJ^aT/ 
-TT^uoT-^Tos,  1  Cor.  iv.  21,  and  "  the  spirit  of  fear" — -^vivy-a.  luxla?,  2  Tim. 
i.  7.  The  word  for  adoption,  ulnSia-'ia^  may  be  rendered  sonship,  or  affilia- 
tion, or  filiation,  as  Luther  sometimes  renders  it  :  and  as  the  spirit  of 
meekness  means  a  meek  spirit,  so  Ave  may  translate  the  two  clauses  here, 
"  a  servile  spirit,"  and  "  a  fiHal  spirit."  At  the  same  time  it  may  be 
better  to  take  the  "  spirit"  throughout  as  the  divine  Spirit,  as  in  several 
instances  it  must  evidently  be  so  taken.— /^W. 


CHAP.  VIII.  15.  EPISTLE  TO  THE  EOMANS.  297 

pared  with  tlie  gospel:  for  the  Son  of  God  by  liis  coming- 
has  brought  to  us  this  invaluable  benefit, — that  we  arc  no 
longer  bound  by  the  servile  condition  of  the  Law.  You  are 
not  however  to  infer  from  this,  either  that  no  one  before  the 
coming  of  Christ  was  endued  with  the  spirit  of  adoption,  or 
tliat  all  who  received  the  law  were  servants  and  not  sons : 
for  he  compares  the  ministration  of  the  law  with  the  dispen- 
sation of  the  gospel  rather  than  persons  with  persons.  I  in- 
deed allow  that  the  faithful  are  here  reminded  how  much 
more  bountifully  God  now  deals  with  them  than  he  did 
formerly  with  the  fathers  under  the  Old  Testament ;  he  yet 
regards  the  outward  dispensation,  in  respect  of  which  only 
we  excel  them  :  for  though  the  faith  of  Abraham,  of  Moses, 
and  of  David,  was  superior  to  ours,  yet  as  God  kept  them 
apparently  under  a  schoolmaster,  they  had  not  advanced 
into  that  liberty  which  has  been  revealed  to  us. 

But  it  must  at  the  same  time  be  noticed,  that  it  was  de- 
signedly, on  account  of  false  apostles,  that  a  contrast  was 
made  between  the  literal  disciples  of  the  law,  and  the  faith- 
ful whom  Christ,  the  heavenly  Teacher,  not  only  addresses 
by  words,  but  also  teaches  inwardly  and  effectually  by  his 
Sj^irit. 

And  though  the  covenant  of  grace  is  included  under  the 
law,  it  is  yet  far  different  from  it ;  for  in  setting  up  the 
gospel  in  opposition  to  it,  he  regards  nothing  but  what  was 
peculiar  to  the  law^  itself,  as  it  commands  and  forbids,  and 
restrains  transgressors  by  the  denunciation  of  death  :  and 
thus  he  gives  the  law  its  own  character,  in  which  it  diflers 
from  the  gospel ;  or  this  statement  may  be  preferred  by 
some, — "  He  sets  forth  the  kw  only,  as  that  by  which  God 
covenants  with  us  on  the  ground  of  works."  So  then  persons 
only  must  be  regarded  as  to  the  Jewish  people  ;  for  wdien  the 
law  was  published,  and  also  after  it  was  published,  the  godly 
were  illuminated  by  the  same  Spirit  of  faith  ;  and  thus  the 
hope  of  eternal  life,  of  which  the  Spirit  is  the  earnest  and 
seal,  was  sealed  on  their  heails.  The  only  difference  is, 
that  the  Spirit  is  more  largely  and  abundantly  ])Oured  forth 
in  the  kingdom  of  Christ.  But  if  you  regard  only  the  dis- 
pensation of  the  law,  it  will  then  appear,  tliat  salvation  was 


298  COMMENTARIES  ON  THE  CHAP.  VIII.  15. 

first  clearly  revealed  at  that  time,  when  Christ  was  mani- 
fested in  the  flesh.  All  things  under  tlie  Old  Testament 
were  involved  in  great  obscurity,  Avhen  compared  with  the 
clear  light  of  the  gospel. 

And  then,  if  the  law  be  viewed  in  itself,  it  can  do  nothing 
but  restrain  those,  devoted  to  its  miserable  bondage,  by  the 
horror  of  death  ;  for  it  promises  no  good  except  under  con- 
dition, and  denounces  death  on  all  transgressors.  Hence,  as 
there  is  the  spirit  of  bondage  under  the  law,  which  opf>resses 
the  conscience  with  fear ;  so  under  the  gospel  there  is  the 
spirit  of  adoption,  which  exhilarates  our  souls  by  bearing  a 
testimony  as  to  our  salvation.  But  observe,  that  fear  is 
connected  with  bondage,  as  it  cannot  be  otherwise,  but  that 
the  law  will  harass  and  torment  souls  with  miserable  dis- 
quietness,  as  long  as  it  exercises  its  dominion.  There  is 
then  no  other  remedy  for  quieting  them,  except  God  for- 
gives us  our  sin  and  deals  kindly  with  us  as  a  father  with 
his  children. 

Through  whom  we  cry,  he.  He  has  changed  the  person, 
that  he  might  describe  the  common  privilege  of  all  the 
saints  ;  as  though  he  had  said, — "  Ye  have  the  spirit,  through 
whom  you  and  all  we,  the  rest  of  the  faithful,  cry,"&c.  The 
imitation  of  their  language  is  very  significant ;  when  he  in- 
troduces the  word  Father,  in  the  person  of  the  faithful. 
The  repetition  of  the  name  is  for  the  sake  of  amplification; 
for  Paul  intimates,  that  God's  mercy  was  so  published 
through  the  whole  world,  that  he  was  invoked,  as  Augustine 
observes,  indiscriminately  in  all  languages.^  His  object 
then  was  to  express  the  consent  which  existed  among  all 

^  Wolfius  gives  a  quotation  from  the  Talmud,  by  which  it  appears  that 
"  servants"  or  slaves,  and  "  maids"  or  bondmaids,  were  not  allowed  among 
the  Jews  to  call  their  master  Abba  {'^2'^),  nor  their  mistress  Aima  (KD''N), 
these  being  names  which  children  alone  were  permitted  to  use.  And  Sei- 
dell says,  that  there  is  an  evident  allusion  in  this  passage  to  that  custom 
among  the  Jews.  Under  the  law  the  people  of  God  were  servants,  but 
vuider  the  gospel  they  are  made  children  :  and  hence  the  privilege  of  calling 
God  Abba.  Haldane,  quoting  Claude,  gives  the  same  explanation.  The 
repetition  of  the  word  is  for  the  sake  of  emphasis,  and  is  given  as  an  ex- 
pression of  warm,  ardent,  and  intense  feeling.  See  an  example  of  this  in 
our  Saviour's  prayer  in  the  garden,  Mark  xiv.  36,  and  in  what  he  said  on 
the  cross.  Matt,  xxvii.  46.  The  idea  mentioned  by  Calvin,  derived  from 
the  Fathers,  seems  not  to  be  well  founded. — Ed. 


CHAP.  VIII.  16.  EPISTLE  TO  THE  ROMANS.  29.9 

nations.  It  lienco  follows,  that  tliere  is  now  no  diiference 
between  the  Jew  and  the  Greek,  as  they  are  united  together. 
Isaiah  speaks  differently  when  he  declares,  that  the  languape 
of  Canaan  would  be  common  to  all,  (Is.  xix.  IS  ;)  yet  the 
meaning  is  the  same ;  for  he  had  no  respect  to  the  external 
idiom,  but  to  the  harmony  of  heart  in  serving  God,  and  to 
the  same  undisguised  zeal  in  professing  his  true  and  pure 
worship.  The  word  cry  is  set  down  for  the  purpose  of  ex- 
pressing confidence  ;  as  though  he  said,  "We  pray  not  doubt- 
ingly,  but  we  confidently  raise  up  a  loud  voice  to  heaven." 

The  fjiithful  also  under  the  law  did  indeed  call  God  their 
Father,  but  not  with  such  full  confidence,  as  the  vail  kept 
them  at  a  distance  from  the  sanctuary  :  but  now,  since  an 
entrance  has  been  opened  to  us  by  the  blood  of  Christ,  we 
may  rejoice  fully  and  openly  that  we  are  the  children  of 
God  ;  hence  arises  this  crying.  In  short,  thus  is  fulfilled 
the  prophecy  of  Hosea,  "  I  will  say  to  them,  My  people  are 
ye  :  they  in  their  turn  will  answer.  Thou  art  our  God." 
(Hosea  ii.  23.)  For  the  more  evident  the  promise  is,  the 
greater  the  freedom  in  prayer. 

16.  The  Spirit  himself,  &c.  He  does  not  simply  say,  that 
God's  Spirit  is  a  witness  to  our  spirit,  but  he  adopts  a  com- 
pound verb,  which  might  be  rendered  "  contest,"  (contesta- 
tur,)  were  it  not  that  contestation  (contestatio)  has  a  different 
meaning  in  Latin.  But  Paul  means,  that  the  Spirit  of  God 
gives  us  such  a  testimony,  that  when  he  is  our  guide  and 
teacher,  our  spirit  is  made  assured  of  the  adoption  of  God : 
for  our  mind  of  its  own  self,  without  the  preceding  testimony 
of  the  Spirit,  could  not  convey  to  us  this  assurance.  There 
is  also  here  an  explanation  of  the  former  verse  ;  for  when 
the  Spirit  testifies  to  us,  that  we  arc  the  children  of  God,  he 
at  the  same  time  pours  into  our  hearts  such  confidence,  that 
we  venture  to  call  God  our  Father.  And  doubtless,  since 
the  confidence  of  the  heart  alone  opens  our  mouth,  except 
the  Spirit  testifies  to  our  heart  ]'es])ecting  the  paternal  love 
of  God,  our  tongues  would  be  dumb,  so  that  thej  could  utter 
no  prayers.  For  we  must  ever  hold  fast  this  princij^le, — 
that  we  do  not  rightly  pray  to  God,  unless  we  are  surely 
persuaded  in  our  hearts,  that  he  is  our  Father,  M'hen  we  so 


300  COMMENTARIES  ON  THE  CFAP.  VIII.  1 G. 

call  him  with  our  lips.  To  this  there  is  a  corresponding- 
part, — that  our  faith  has  no  true  evidence,  except  we  call 
upon  God.  It  is  not  then  without  reason  that  Paul,  bring- 
ing us  to  this  test,  shows  that  it  then  only  appears  how  truly 
any  one  believes,  wlien  they  who  have  embraced  the  promise 
of  grace,  exercise  themselves  in  prayers.^ 

But  there  is  here  a  striking  refutation  of  the  vain  notions 
of  the  Sophists  respecting  moral  conjecture,  which  is  nothing 
else  but  uncertainty  and  anxiety  of  mind  ;  nay,  rather  vacil- 
lation and  delusion.^     There  is  also  an  answer  given  here  to 

^  The  words  ahrl  to  Tvivfio,,  seem  to  mean  the  divine  Spirit.  The  refer- 
ence is  to  "the  Spirit  of  God"'  in  verse  14;  "  This  self-same  Spirit,"  or, 
"  He  the  Spirit;"  for  so  a,bTos,  or  avTo,  may  be  rendered,  especially  when 
the  article  intervenes  between  it  and  its  noun.  See  Luke  xxiv.  15  ;  John 
xvi.  27. 

Beza  renders  ffu^i/.r/.^Tu^i7  tm  ■Trvivf/.an  hf^Z«,  "  testifies  together  with  our 
spirit — una  cum  nostro  spiritu,"  and  the  Vulgate  "  testifies  to  our  Spirit,"  as 
though  the  verb  had  not  its  compound  ;  and  it  is  said  to  have  only  the  sim- 
pler meaning  of  testifying,  though  compounded,  in  chap.  ix.  1 ;  and  in  Rev. 
xxii.  18,  where  it  has  a  dative  case  after  it  as  here.  "  I  testify  to  every 
man,"  &c.  The  soul  appears  to  be  here  called  "  spirit,"  because  the  re- 
newed soul  is  intended,  or  the  soul  having  the  spirit  of  adoption  ;  or  it  may 
be  an  instance  of  the  Apostle's  mode  of  writing,  who  often  puts  the  same 
word  twice  in  a  sentence,  but  in  a  diflerent  meaning.  The  Holy  Spirit  tes- 
tifies to  our  spirit,  say  Oric/en  and  Theodoret,  by  producing  obedience,  love 
and  imitation  of  God,  which  are  evidences  of  our  adoption  ;  but  Chrysostoin 
and  Ambrose  say,  by  enabling  us  to  cry  Abba,  Father,  according  to  the 
former  verse.  The  latter  seems  to  be  the  meaning  adopted  by  Calvin. 
It  is  said  by  Est'm.f,  according  to  Povle,  that  the  com])ound  verb  is  never 
used  without  the  idea  of  a  joint  testimony  being  implied,  and  that  in  Rev. 
xxii.  18,  it  is  a  testimony  in  conjunction  with  Christ.  Then  the  import  of 
this  text  would  be,  that  the  Holy  Spirit  testifies,  together  with  the  spirit 
of  adoption,  to  our  spirit,  to  our  soul  or  renewed  mind,  that  we  are  the 
children  of  God.  Thus  a  direct  influence  of  the  Spirit,  in  addition  to  that 
Avhich  is  sanctifying  and  filial,  seems  to  have  been  intended.  See  2  Cor. 
i.  22  ;  Eph.  i.  13, 14;  1  John  ii.  20,  27. 

Professor  Hodge  gives  this  paraphrase, — "  Not  only  does  our  filial  spirit 
towards  God  prove  that  we  are  his  children,  but  the  Holy  Spirit  itself  con- 
veys to  our  souls  the  assurance  of  this  delightful  fact."  This  seems  to  be 
the  full  and  precise  import  of  the  passage. — Ed. 

-  "  The  [Roman]  Catholic  Church,  with  which  all  sects  that  proceed 
from  Pelagian  principles  agree,  deters  from  the  certainty  of  the  state  of 
grace,  and  desires  uncertainty  towards  God.  Such  uncertainty  of  hearts 
is  then  a  convenient  means  to  keep  men  in  the  leading-strings  of  the 
priesthood  or  ambitious  founders  of  sects :  for  since  they  are  not  allowed 
to  have  any  certainty  themselves  res])ecting  their  relation  to  God,  thej^ 
can  only  rest  upon  the  jiulgments  of  their  leadei's  about  it,  who  thus  rule 
souls  with  absolute  dominion ;  the  true  evangelic  doctrine  makes  free  from 
such  slavery  to  man  " — Olshanseu. 

There  is  no  doubt  much  truth  in  these  remarks ;  but  another  reason 


CHAP.  Vlir.  17.  EPISTLE  TO  THE  ROMANS.  301 

their  objection,  for  tlicy  ask,  "  How  can  a  man  fully  know 
the  will  of  God  V  This  certainly  is  not  within  the  reach  of 
man,  but  it  is  the  testimony  of  GocFs  Spirit ;  and  this  sub- 
ject he  treats  more  at  large  in  the  First  Epistle  to  tlic  Corin- 
thians, from  which  we  may  derive  a  fuller  explanation  of 
this  passage.  Let  this  truth  then  stand  sure, — that  no  one 
can  be  called  a  son  of  God,  who  does  not  know  himself  to 
be  such  ;  and  this  is  called  knowledge  by  John,  in  order  to 
set  forth  its  certainty.     (1  John  v.  19,  20.) 

17.  And  if  cliildren,  &c.  By  an  argument,  taken  from 
what  is  annexed  or  what  follows,  he  proves  that  our  salva- 
tion consists  in  having  God  as  our  Father.  It  is  for  children 
that  inheritance  is  appointed  :  since  God  then  has  adopted 
us  as  his  children,  he  has  at  the  same  time  ordained  an  in- 
lieritance  for  us.  He  then  intimates  what  sort  of  inherit- 
ance it  is — that  it  is  heavenly,  and  therefore  incorruptible 
and  eternal,  such  as  Christ  possesses ;  and  his  possession  of 
it  takes  away  all  uncertainty:  and  it  is  a  comniendation  of 
the  excellency  of  this  inheritance,  that  we  shall  partake  of 
it  in  common  with  the  only-begotten  Son  of  God.  It  is 
however  the  design  of  Paul,  as  it  will  presently  appear  more 
fully,  highly  to  extol  this  inheritance  promised  to  us,  that 
we  may  be  contented  with  it,  and  manfully  despise  the  al- 
lurements of  the  world,  and  patiently  bear  whatever  troubles 
may  press  on  us  in  this  life. 

If  so  be  that  we  suffer  together,  Sic.  Various  are  the  in- 
terpretations of  this  passage,  but  I  approve  of  the  following 
in  preference  to  any  other,  "  We  are  co-heirs  with  Christ, 
provided,  in  entering  on  our  inheritance,  we  follow  him  in 
the  same  way  in  which  he  has  gone  before."  And  he  thus 
made  mention  of  Christ,  because  he  designed  to  jDass  over 
b\^  these  steps  to  an  encouraging  strain, — "  God's  inherit- 
ance is  ours,  because  we  have  by  his  grace  been  adopted  as 
his  chiklren  ;  and  that  it  may  not  be  doubtful,  its  possession 
lias  been  already  conferred  on  Christ,  whose  partners  we  arc 

may  be  added :  Those  who  know  not  themselves  what  assurance  is,  cannot 
consistently  teach  the  doctrine ;  and  real,  genuine  assurance,  is  an  elevated 
state,  to  which  man,  attached  to  merely  natural  principles,  can  never 
ascend. — Ed. 


o02  COMMENTARIES  ON  THE  CHAP.  VITI.  18. 

become :  but  Christ  came  to  it  by  the  cross  ;  then  we  must 
come  to  it  in  the  same  manner."^  Nor  is  that  to  be  dreaded 
which  some  fear,  that  Paul  thus  ascribes  the  cause  of  our 
eternal  glory  to  our  labours ;  for  this  mode  of  speaking  is 
not  unusual  in  Scripture.  He  denotes  the  order,  which  the 
Lord  follows  in  dispensing  salvation  to  us,  rather  than  the 
cause  ;  for  he  has  already  sufficiently  defended  the  gratui- 
tous mercy  of  God  against  the  merits  of  works.  When  now 
exliorting  us  to  patience,  he  does  not  show  whence  salvation 
proceeds,  but  how  God  governs  his  people. 

18.  /  indeed  judge, ^  &c.  Though  they  take  not  altogether 
an  unsuitable  view  who  understand  this  as  a  kind  of  modi- 
fication ;  yet  I  prefer  to  regard  it  in  the  light  of  an  encour- 
agement, for  the  purpose  of  anticipating  an  objection,  accord- 
ing to  this  import, — "  It  ought  not  indeed  to  be  grievous  to 
us,  if  we  must  pass  through  various  afflictions  into  celestial 
glory,  since  these,  when  comjiared  with  the  greatness  of  that 
glory,  are  of  the  least  moment."  He  has  mentioned  future 
for  eternal  glory,  intimating  that  the  afflictions  of  the  Avorld 
are  such  as  pass  away  quickly. 

It  is  hence  evident  how  ill  understood  has  this  passage 
been  by  the  Schoolmen  ;  for  they  have  drawn  from  it  their 
frivolous  distinction  between  congruity  and  condignity.    The 

'  The  particle  s'/rs?  is  rendered  the  same  as  here  by  Ambrose  and  Bcza, 
"  si  niodo — if  in  case  that ;"  but  by  Chrysostoni  and  Peter  Martyr,  in  the 
sense  of  l-jrulav,  "  quandoquidem — since,"  "  since  we  suffer  together,  in 
order  that  we  may  also  be  together  glorified."  The  Vulgate  has,  •'  si  tamen 
— if  however."     It  may  be  suitably  rendered  "  provided." — -Ed. 

2  The  particle  ya^  caiuiot  be  causal  here.  It  has  its  primary  meaning, 
trull),  indeed,  or  verily,  though  it  has  commonly  its  secondary  meaning, 
for,  because,  therefore.  The  context  is  our  guide  ;  when  there  is  nothing 
previously  said,  for  which  a  reason  is  given,  then  it  has  only  an  affirmative 
sense  ;  or  as  some  tliink,  it  is  to  be  viewed  as  a  particle  of  transition,  or  as 
signifying  an  addition,  and  may  be  rendered  besides,  further,  moreover. 
Perhaps  this  latter  meaning  would  be  suitable  here.  In  the  preceding 
verse  the  Apostle  says,  for  the  encouragement  of  Christians,  that  their 
conformity  to  Christ  in  suffering  would  terminate  in  conformity  to  him  in 
glory  :  and  then,  as  an  additional  consideration,  he  states  his  full  con^ac- 
tion,  that  present  sufferings  are  as  nothing  to  the  glory  which  they  would 
have  to  enjoy.  The  connection  can  hardly  be  otherwise  seen,  except  in- 
deed Ave  consider  something  understood,  as.  "  Not  only  so :"  and  then  it 
may  be  rendered  for,  as  giving  a  reason  for  the  qualifying  negative.  An 
ellipsis  of  this  kind  is  not  without  examples  in  Greek  authors,  as  well  as 
in  the  New  Testament. — Ed. 


CHAP.  viir.  1.9.  epistle  to  the  Romans.  303 

Apostle  indeed  compares  not  the  worthiness  of  the  one  with 
that  of  the  other,  but  only  lightens  the  heaviness  of  the  cross 
by  a  comparison  with  tlie  greatness  of  glory,  in  order  to  con- 
firm the  minds  of  the  faithful  in  patience. 

19.  For  the  earnest  expectation  of  19.  Siquidem  intenta  expectatio 
the  creature  waiteth  for  the  mani-  creaturae,  revelationem  filiorum  Dei 
festation  of  the  sons  of  God.  expectat : 

20.  P'or  the  creature  was  made  20.  Vanitati  enim  creatura  sub- 
subject  to  vanity,  not  willing;ly,  but  jecta  est  non  volens,  sed  propter  eum 
by  reason  of  him  who  hath  subjected     qui  subjecit  ipsam  in  spe  ; 

the  same  in  hope  ; 

21.  Because  the  creature  itself  also  21.  Quoniam  ipsa  quoque  creatura 
shall  be  delivered  from  the  bondage  asseretur  a  servitute  corruptionis  in 
of  corruption  into  the  glorious  liberty  libertatem  glorise  filiorum  Dei. 

of  the  children  of  God. 

22.  For  we  know  that  the  whole  22.  Novimus  enim  quod  creatura 
creation  groaneth  and  travaileth  in  universa  congemiscit,  et  ad  hunc 
pain  together  until  now.  diem  partm-it. 

19.  For  the  intent  expectation  of  the  creation,  &c.  He 
teaches  us  that  there  is  an  example  of  the  patience,  to  which 
he  had  exhorted  us,  even  in  mute  creatures.  For,  to  omit 
various  interpretations,  I  understand  the  passage  to  have 
this  meaning — that  there  is  no  element  and  no  part  of  the 
world  which,  being  touclied,  as  it  were,  with  a  sense  of  its 
present  misery,  does  not  intensely  hope  for  a  resurrection. 
He  indeed  lays  down  two  things, — that  all  are  creatures  in 
distress, — and  yet  that  they  are  sustained  by  hope.  And  it 
hence  also  appears  how  immense  is  the  value  of  eternal 
glory,  that  it  can  excite  and  draw  all  things  to  desire  it. 

Further,  the  expression,  expectation  expects,  or  waits  for, 
though  somewhat  unusual,  yet  has  a  most  suitable  meaning  ; 
for  he  meant  to  intimate,  that  all  creatures,  seized  with  great 
anxiety  and  held  in  suspense  with  great  desire,  look  for  that 
day  which  shall  openly  exhibit  the  glory  of  the  children  of 
God.  The  revelation  of  God's  children  shall  be,  when  we 
shall  be  like  God,  according  to  what  John  says,  "  For  though 
we  know  that  Ave  are  now  his  sons,  yet  it  appears  not  yet 
what  we  shall  be."  (1  John  iii.  2.)  But  I  have  retained  the 
words  of  Paul ;  for  bolder  than  what  is  meet  is  the  version  of 
Erasmus,  "  Until  the  sons  of  God  shall  be  manifest ;"  nor 
does  it  sufficiently  express  the  meaning  of  the  Apostle ;  for 


oOi  COMMENTARIES  ON  TFIE  CHAP.  VIII.  20. 

he  means  hot,  that  the  sons  of  God  shall  be  manifested  in 
the  last  day,  but  that  it  shall  be  then  made  known  how  de- 
sirable and  blessed  their  condition  will  be,  when  they  shall 
put  off  corruption  and  put  on  celestial  glory.  But  he  ascribes 
hope  to  creatures  void  of  reason  for  this  end, — that  the  faith- 
ful may  open  their  eyes  to  behold  the  invisible  life,  though 
as  yet  it  lies  hid  under  a  mean  garb. 

20.  For  to  vanity  has  the  creation,  &c.  He  shows  the 
object  of  expectation  from  what  is  of  an  opposite  character ; 
for  as  creatui-es,  being  now  subject  to  corruption,  cannot  be 
restored  until  the  sons  of  God  shall  be  wholly  restored  ; 
hence  they,  longing  for  their  renewal,  look  forward  to  the 
manifestation  of  the  celestial  kingdom.  He  says,  that  they 
have  been  subjected  to  vanity,  and  for  this  reason,  because 
they  abide  not  in  a  constant  and  durable  state,  but  being  as 
it  were  evanescent  and  unstable,  they  pass  away  swiftly ;  for 
no  doubt  he  sets  vanity  in  opposition  to  a  perfect  state. 

Not  willingly,  &c.  Since  there  is  no  reason  in  such  crea- 
tures, their  will  is  to  be  taken  no  doubt  for  their  natural 
inclination,  according  to  which  the  whole  nature  of  things 
tends  to  its  own  preservation  and  perfection  :  whatever  then 
is  detained  under  corruption  suffers  violence,  nature  being 
unwilling  and  repugnant.  But  he  introduces  all  parts  of  the 
world,  by  a  sort  of  personification,  as  being  endued  with  rea- 
son ;  and  he  does  this  in  order  to  shame  our  stupidity,  when 
the  uncertain  fluctuation  of  this  world,  which  we  see,  does 
not  raise  our  minds  to  higher  things. 

But  on  account  of  him,  &c.  He  sets  before  us  an  example 
of  obedience  in  all  created  things,  and  adds,  that  it  springs 
from  hope ;  for  hence  comes  the  alacrity  of  the  sun  and 
moon,  and  of  all  the  stars  in  their  constant  courses,  hence  is 
the  sedulity  of  the  earth's  obedience  in  bringing  forth  fruits, 
hence  is  the  unwearied  motion  of  the  air,  hence  is  the  ])rompt 
tendency  to  flow  in  water.  God  has  given  to  everything  its 
charge ;  and  he  has  not  only  b}-  a  distinct  order  commanded 
what  he  would  to  be  done,  but  also  implanted  inwardly  the 
hope  of  renovation.  For  in  the  sad  disorder  which  followed 
the  fall  of  Adam,  the  whole  machinery  of  the  world  would 
have  instantly  become  deranged,  and  all  its  parts  would  have 


CHAP.  Viri.  21.  EPISTLE  TO  THE  ROMANS.  305 

failed  had  not  some  hidden  strength  supported  them.  It 
would  have  been  then  wholly  inconsistent  that  the  earnest 
of  the  Spirit  should  be  less  efficacious  in  the  children  of  God 
than  hidden  instinct  in  the  lifeless  parts  of  creation.  How 
much  soever  then  created  things  do  naturally  incline  another 
way ;  yet  as  it  has  pleased  God  to  bring  them  under  vanity, 
they  obey  his  order  ;  and  as  he  has  given  them  a  hoj^e  of  a 
better  condition,  with  this  they  sustain  themselves,  deferring 
their  desire,  until  the  incorruption  promised  to  them  shall 
be  revealed.  He  now,  by  a  kind  of  personification,  ascribes 
hope  to  them,  as  he  did  will  before. 

21.  Because  the  creation  itself,  &c.  He  shows  how  the 
creation  has  in  hope  been  made  subject  to  vanity;  that  is,  in- 
asmuch as  it  shall  some  time  be  made  free,  accordino-  to  what 
Isaiah  testifies,  and  what  Peter  confirms  still  more  clearly. 

It  is  then  indeed  meet  for  us  to  consider  what  a  dreadful 
curse  we  have  deserved,  since  all  created  things  in  themselves 
blameless,  both  on  earth  and  in  the  visible  heaven,  undergo 
punishment  for  our  sins  ;  for  it  has  not  happened  through 
their  own  fault,  that  they  are  liable  to  corruption.  Thus  the 
condemnation  of  mankind  is  imprinted  on  the  heavens,  and 
on  the  earth,  and  on  all  creatures.  It  hence  also  appears  to 
what  excelling  glory  the  sons  of  God  shall  be  exalted  ;  for 
all  creatures  shall  be  renewed  in  order  to  amplify  it,  and  to 
render  it  illustrious. 

But  he  means  not  that  all  creatures  shall  be  partakers  of 
the  same  glory  with  the  sons  of  God  ;  but  that  they,  accord- 
ing to  their  nature,  shall  be  participators  of  a  better  condi- 
tion ;  for  God  will  restore  to  a  perfect  state  the  world,  now 
fallen,  together  with  mankind.  But  what  that  perfection 
will  be,  as  to  beasts  as  well  as  plants  and  metals,  it  is  not 
meet  nor  right  in  us  to  inquire  more  curiously;  for  the  chief 
effect  of  corruption  is  decay.  Some  subtle  men,  but  hardly 
sober-minded,  inquire  whether  all  kinds  of  animals  will  be 
immortal ;  but  if  reins  be  given  to  speculations  where  will 
they  at  length  lead  us  ?  Let  us  then  be  content  with  this 
simple  doctrine, — that  such  will  be  the  constitution  and  the 
complete  order  of  things,  that  nothing  will  be  deformed  or 
fad  i  UP-, 


806  COMMENTARIES  ON  THE  CHAP.  VIII.  22. 

22.  For  we  know,  &c.  He  repeats  the  same  sentiment, 
that  he  might  pass  over  to  us,  though  what  is  now  said  has 
the  effect  and  the  form  of  a  conclusion  ;  for  as  creatures  are 
subject  to  corruption,  not  through  their  natural  desire,  but 
through  the  appointment  of  God,  and  then,  as  they  have  a 
hope  of  being  hereafter  freed  from  corruption,  it  hence  fol- 
lows, that  they  groan  like  a  woman  in  travail  until  they  shall 
be  delivered.  But  it  is  a  most  suitable  similitude  ;  it  shows 
that  the  groaning  of  which  he  speaks  will  not  be  in  vain  and 
without  effect ;  for  it  will  at  length  bring  forth  a  joyful  and 
blessed  fruit.  The  meaning  is,  that  creatures  are  not  con- 
tent in  their  present  state,  and  yet  that  they  are  not  so  dis- 
tressed that  they  pine  away  w^ithout  a  prospect  of  a  remedy, 
but  that  they  are  as  it  were  in  travail ;  for  a  restoration  to 
a  better  state  awaits  them.  By  saying  that  they  groan  to- 
gether, lie  does  not  mean  that  they  are  united  together  by 
mutual  anxiety,  but  he  joins  them  as  companions  to  us. 
The  particle  hitherto,  or,  to  this  day,  serves  to  ^alleviate  the 
weariness  of  daily  languor ;  for  if  creatures  have  continued 
for  so  many  ages  in  their  groaning,  how  inexcusable  will  our 
softness  or  sloth  be  if  we  faint  during  the  short  course  of  a 
shadowy  life.^ 


'  The  various  opinions  which  have  been  given  on  these  verses  are  re- 
ferred to  at  some  length  by  Stuart ;  and  he  enumerates  not  less  than 
eleven,  but  considers  only  two  as  entitled  to  special  attention — the  material 
creation,  animate  and  inanimate,  as  held  here  by  Calvin,  and  the  rational 
creation,  including  mankind,  with  the  exception  of  Christians,  which  he 
himself  maintains.  In  favour  of  the  first  he  names  Chrysostom,  Theodoret, 
Theophylact,  CEcumenius,  Jerome,  Ambrose,  Luther,  Koppe,  Doddridge, 
[this  is  not  correct,]  Flatt,  and  Tholuck ;  to  whom  may  be  added  Scott, 
Haldane,  and  Chalmers,  though  Scott,  rather  inconsistently  with  the  words 
of  the  text,  if  the  material  creation  including  animals  be  meant,  regards 
as  a  reverie  their  resurrection  ;  see  verse  21. 

After  a  minute  discussion  of  various  points,  Stuart  avows  his  preference 
to  the  opinion,  that  the  "  creature  "  means  mankind  in  general,  as  being 
the  least  liable  to  objections ;  and  he  mentions  as  its  advocates  Light  foot, 
Locke,  Turrettin,  Sender,  RosenmiHler,  and  others.  He  might  nave 
added  Augustine.  Reference  is  made  for  the  meaning  of  the  word  "  crea- 
ture" to  Mark  xvi.  15  ;  Col.  i.  23  ;  and  1  Pet.  ii.  13. 

It  appears  from  Wolfius,  that  the  greater  part  of  the  Lutheran  and 
Reformed  Divines  have  entertained  the  first  opinion,  that  the  "  creature" 
means  the  world,  material  and  animal;  to  which  hehimself  mainly  accedes; 
and  what  he  considers  next  to  this,  as  the  most  tenable,  is  the  notion,  that 
the  "  creature"  means  the  faithful,  that  "  the  sons  of  God"  are  the  blessed 


CHAP.  VIII.  23.  EPISTLE  TO  THE  ROMANS.  30/ 

23.  And  not  only  they,  but  our-  23.  Non  solum  auteni,  sed  ipsi 
selvesalso,  which  have  the  tirst-fruits  quoque  qui  primordia  (Spiritus  ha- 
of  the  Spirit,  even  we  ourselves  beiiius ;  nos  inquani  ipsi  in  nobis 
groan  within  ourselves,  waiting  for  ipsis  gemimus,  adoptionem  expcc- 
thc  adoption,  to  wit,  the  redemption  tantes,  rcdeiiiptiouem  corporis  nos- 
of  our  body.  tri. 

24.  For  we  are  saved  by  hope :  24.  Spe  enim  salvi  facti  sumus ; 
but  hope  that  is  seen  is  not  hope :  spes  vero  quae  conspicitur,  non  est 
for  what  a  man  seeth,  why  doth  he  spes :  quod  enim  conspicit  quis, 
yet  hope  for  ?  qiiomodo  etiam  speret  ? 

25.  But  if  we  hope  for  that  we  25.  Si  ergo  non  quod  non  conspi- 
see  not,  thoi  do  we  with  patience  cimus,  speramus,  per  patientiam  ex- 
wait  for  it.  pectamus. 

23.  And  not  only  so,  &c.     There  are  those  who  think  that 

in  heaven,  and  that  the  Apostles  and  apostolic  men  were  those  who  enjoyed 
"  the  first-fruits  of  the  Spirit." 

This  last  opinion  relieves  us  from  difficulties  which  press  on  all  other 
expositions ;  and  it  may  be  extricated  from  objections  which  have  been  made 
to  it ;  only  the  last  sentence  needs  not  be  introduced.  'J'he  whole  passage, 
from  verse  18  to  the  end  of  verse  25,  is  in  character  with  the  usual  style 
of  the  Apostle.  He  finishes  the  first  part  with  verse  22  ;  and  then  in  the 
second  part  he  announces  the  same  thing  in  a  dillerent  form,  in  more  ex- 
plicit terms,  and  with  some  additions.  The  "  waiting"  in  verse  19,  has  a 
correspondent  "  waiting  "  in  verse  23  ;  and  "  the  hope  "  in  verse  20,  has 
another  "  hope  "  to  correspond  with  it  in  verse  24  ;  and  correspondent  too 
is  "  the  manifestation  of  the  sons  of  God"  in  verse  19,  and  "  the  redemp- 
tion of  our  body"  in  verse  23.  To  reiterate  the  same  truth  in  a  different 
way  Mas  to  make  a  deeper  impression,  and  accordant  with  the  Apostle's 
manner  of  writing.  He  begins  the  second  time,  after  verse  22,  in  which 
is  stated  the  condition  of  the  whole  world ;  and  it  is  in  contrast  with  that 
alone  that  the  23d  verse  is  to  be  viewed,  which  restates  and  explains  what 
had  been  previously  said  ;  so  that  •'  the  creature"  are  the  "  we  ourselves  ;" 
and  the  Apostle  proceeds  with  the  subject  to  end  of  the  25th  verse. 
Iiistances  of  the  same  sort  of  arrangement  are  to  be  foimd  in  chap.  ii. 
17-24;  xi.  33-36. 

The  21st  verse  may  be  considered  as  an  explanation  only  of  the  "  hope," 
at  the  end  of  the  2Uth ;  "  For  even  it,  the  creature,"  though  subjected  to 
vanity,  "  shall  be  delivered  from  the  bondage  of  corruption  ;"  which  means 
the  same  as  "  this  body  of  death,"  in  chap.  vii.  24. 

The  word  xritr,;,  means,  1,  creation,  the  world,  Mark  x.  6;  xiii.  19; 
Rom.  i.  20  ;  2  Peter  iii.  4  :—  2,  what  is  created— creature,  what  is  formed 
— a  building,  what  is  instituted — an  ordinance,  Rom.  i.  25;  viii.  39;  Heb. 
iv.  13;  ix.  11;  1  Peter  ii.  13: — 3,  mankind,  the  world  of  men,  Mark  xvi. 
15;  Col.  i.  23: — 4,  the  renewed  man,  or  renewed  nature — Christians,  2 
Cor.  V.  17  ;  Gal.  vi.  15.  There  are  only  two  other  ))laces  where  it  is  found, 
and  is  rendered  in  our  version  "  creation,"  Col.  i.  15,  and  Rev.  iii.  14. 

It  is  objected  to  its  application  here  to  Christians,  because  where  it  has 
this  meaning,  it  is  preceded  by  xai^h,  new.  The  same  objection  stands 
against  applying  it  to  mankind  in  general,  for  in  these  instances  ■^«<r»(  pre- 
cedes it.  Its  meaning  must  be  gathered  from  the  whole  passage,  and  we 
must  not  stop  at  the  end  of  verse  23,  but  include  the  two  following  verses. 
—Ed. 


308  COMMENTARIES  ON  THE  CHAP.  VIII.  23. 

the  Apostle  intended  here  to  exalt  the  dignity  of  our  future 
blessedness,  and  by  this  proof,  because  all  things  look  for  it 
with  ardent  desire  ;  not  only  the  irrational  parts  of  creation, 
but  we  also  who  have  been  regenerated  by  the  Spirit  of  God. 
This  view  is  indeed  capable  of  being  defended,  but  there 
seems  to  me  to  be  a  comparison  here  between  the  greater 
and  the  less  ;  as  though  he  said,  "  The  excellency  of  our 
glory  is  of  such  importance  even  to  the  very  elements,  which 
are  destitute  of  mind  and  reason,  that  they  burn  with  a  cer- 
tain kind  of  desire  for  it ;  how  much  more  it  behoves  us, 
who  have  been  illuminated  by  the  Spirit  of  God,  to  aspire 
and  strive  with  firmness  of  hope  and  with  ardour  of  desire, 
after  the  attainment  of  so  great  a  benefit."  And  he  requires 
that  there  should  be  a  feeling  of  two  kinds  in  the  faithful : 
that  being  burdened  with  the  sense  of  their  present  misery, 
they  are  to  groan  ;  and  that  notwithstanding  they  are  to 
wait  patiently  for  their  deliverance  ;  for  he  would  have  them 
to  be  raised  up  with  the  expectation  of  their  future  blessed- 
ness, and  by  an  elevation  of  mind  to  overcome  all  their  pre- 
sent miseries,  while  they  consider  not  what  they  are  now, 
but  what  they  are  to  be. 

Who  have  the  heginnings,  &c.  Some  render  the  word  first- 
fruits,  [primitias,)  and  as  meaning  a  rare  and  uncommon 
excellency  ;  but  of  this  view  I  by  no  means  approve.  To 
avoid,  therefore,  any  ambiguity,  I  have  rendered  the  word 
beginnings,  {primordia,  the  elements,)  for  I  do  not  ajjply 
the  expression,  as  they  do,  to  the  Apostles  only,  but  to  all 
the  faithful  who  in  this  world  are  besprinkled  only  with  a 
few  drops  by  the  Spirit ;  and  indeed  when  they  make  the 
greatest  proficiency,  being  endued  with  a  considerable 
measure  of  it,  they  are  still  far  off  from  perfection.  These, 
then,  in  the  view  of  the  Apostle,  are  beginnings  or  first- 
fruits,  to  which  is  opposed  the  complete  ingathering ;  for  as 
we  are  not  yet  endued  with  fidness,  it  is  no  wonder  that  we 
feel  disquietude.  By  repeating  ourselves  and  adding  in  our- 
selves, he  renders  the  sentence  more  emphatical,  and  ex- 
presses a  more  ardent  desire,  nor  does  he  call  it  only  a  desire, 
but  groaning:  for  in  groaning  there  is  a  deep  feeling  of 
misery. 


CHAP.  Vlir.  24.  EPISTLE  TO  THE  ROMANS.  S0.9 

Waiting  for  the  adoption,  &c.  Improperly  indeed,  but 
not  without  the  best  reason,  is  adoption  employed  here  to 
designate  the  fruition  of  the  inheritance  to  which  we  are 
adopted ;  for  Paul  means  this,  that  the  eternal  decree  of 
God,  by  which  he  has  chosen  us  to  himself  as  sons  before 
the  foundation  of  the  world,  of  which  he  testifies  to  us  in  the 
gospel,  the  assurance  of  which  he  seals  on  our  hearts  by  his 
Spirit,  would  be  void,  except  the  promised  resurrection  Avere 
certain,  which  is  its  consummation.^  For  to  what  end  is 
God  our  Father,  exce^Dt  he  receives  us  after  we  have  finished 
our  earthly  pilgrimage  into  his  celestial  inheritance  ?  To 
the  same  purpose  is  what  he  immediately  subjoins,  the  re- 
deniption  of  the  body.  For  the  price  of  our  redemption  was 
in  such  a  way  paid  by  Clirist,  that  death  should  notwith- 
standing hold  us  tied  by  its  chains,  yea,  that  we  should 
carry  it  within  us  ;  it  hence  follows,  that  the  sacrifice  of  the 
death  of  Christ  would  be  in  vain  and  fruitless,  except  its 
fruit  appeared  in  our  heavenly  renovation. 

24.  For  hy  hope,  kc.  Paul  strengthens  his  exhortation  by 
another  argument  ;  for  our  salvation  cannot  be  separated 
from  some  kind  of  death,  and  this  he  proves  by  the  nature 
of  hope.  Since  hope  extends  to  things  not  yet  obtained,  and 
represents  to  our  minds  the  form  of  things  hidden  and  far 
remote,  whatever  is  either  openly  seen  or  really  possessed, 
is  not  an  object  of  hope.  But  Paul  takes  it  as  granted,  and 
what  cannot  be  denied,  that  as  long  as  we  are  in  the  world, 
salvation  is  what  is  hoped  for  ;  it  hence  follows,  that  it  is 
laid  up  with  God  far  beyond  what  we  can  see.  By  saying, 
that  hope  is  not  what  is  seen,  he  uses  a  concise  expression, 
but  the  meaning  is  not  obscure  ;  for  he  means  simply  to 
teach  us,  that  since  hope  regards  some  future  and  not  pre- 
sent orood,  it  can  never  be  connected  with  what  we  have  in 
possession.  If  then  it  be  grievous  to  any  to  groan,  they 
necessarily  subvert  the  order  laid  down  by  God,  who  does  not 

^  The  impropriety,  which  Calvin  notices,  is  according  to  the  usual 
phraseology  of  Scripture.  What  commences  in  this  world  and  is  completed 
in  the  next  is  called  by  the  same  name.  The  word  salvation  is  used  m 
this  way  as  designating  its  commencement  and  its  progress  as  well  as  its 
completion.  Besides,  adoption  here  has  a  particular  regard  to  the  body, 
as  it  is  explained  by  the  Avords  which  follow. — Ed. 


310  COMMENTAEIES  ON  THE  CHAP.  VIII.  25. 

'call  his  people  to  victory  before  he  exercises  them  in  the 
warfare  of  patience.  But  since  it  has  pleased  God  to  lay  up 
our  salvation,  as  it  were,  in  his  closed  bosom,  it  is  expedient 
for  us  to  toil  on  earth,  to  be  oppressed,  to  mourn,  to  be 
afflicted,  yea,  to  lie  down  as  half-dead  and  to  be  like  the 
dead  ;  for  tliey  who  seek  a  visible  salvation  reject  it,  as  they 
renounce  hope  which  has  been  appointed  by  God  as  its 
guardian/ 

25.  If  then  luhat  we  see  not,  &c.  This  is  an  argument 
derived  from  what  the  antecedent  implies  ;  for  patience  ne- 
cessarily follows  hope.  For  when  it  is  grievous  to  be  with- 
out the  good  you  may  desire,  unless  you  sustain  and  comfort 
yourselves  with  patience,  you  must  necessarily  faint  through 
despair.  Hope  then  ever  draws  patience  with  it.  Thus  it 
is  a  most  apt  conclusion — that  whatever  the  gospel  promises 
respecting  the  glory  of  the  resurrection,  vanishes  away,  ex- 
cept we  spend  our  present  life  in  patiently  bearing  the  cross 
and  tribulations.  For  if  life  be  invisible,  we  must  have 
death  before  our  eyes  :  if  glory  be  invisible,  then  our  present 
state  is  that  of  degradation.  And  hence  if  you  wish  to 
include  in  a  few  words  the  meaning  of  the  whole  passage, 
arrange  Paul's  arguments  in  this  way,  "  To  all  the  godly 
there  is  salvation  laid  uj)  in  hope  ;  it  is  the  character  of 
hope  to  look  forward  to  future  and  absent  benefits :  then  the 
salvation  of  the  faithful  is  not  visible.  Now  hope  is  not 
otherwise  sustained  than  by  patience  ;  then  the  salvation  of 
the  faithful  is  not  to  be  consummated  except  by  patience." 

It  may  be  added,  that  we  have  here  a  remarkable  pas- 
sage, which  shows,  that  patience  is  an  inseparable  companion 
of  faith  ;  and  tlie  reason  of  this  is  evident,  for  when  we  con- 
sole ourselves  with  the  hope  of  a  better  condition,  the  feeling 
of  our  2^1'esent  miseries  is  softened  and  mitigated,  so  that 
they  are  borne  with  less  difficulty.^ 

1  When  we  are  said  to  be  saved  by  hope,  the  meaning  is  that  we  are  not 
full)'  or  perfectly  saved  now,  and  that  this  is  what  we  hope  for.  "  Eternal 
salvation,'*  says  Grotius,  "  we  have  not  yet,  but  we  hope  for  it."  There 
is  present  salvation,  but  that  which  is  perfect  is  future.  The  Scripture 
speaks  of  salvation  now,  see  Eph.  ii.  8  ;  Tit.  iii.  4,  5  ;  and  of  salvation  as 
future,  see  Mark  xiii.  13;  x.  9. — Ed. 

^  "  Patience,"  says  Parens,  "  is  needful  for  three  reasons, — the  good  ex- 
pected is  absent, — there  is  delay, — and  many  ditBculties  intervene." — Ed. 


CHAP.  VIII.  26.  EPISTLE  TO  THE  ROMANS.  311 

26.  Likewise'  the  Spirit  also  help-  26.  Similiter'  vero  Spiritus  etiam 
eth  our  infirmities  :  for  we  know  not  coopitulatur  infirniitatibus  nostris  ; 
what  we  should  pvaj  for  as  we  non  enim  quid  oraturi  sumus  quem- 
ought ;  but  the  Spirit  itself  maketh  admodum  oportet,  novimus  ;  verum 
intercession  for  us  with  groanings  Spiritus  ipse  intercedit  pro  nobis 
which  cannot  be  uttered.  gemitibus  innarrabilibus. 

27.  And  he   that   searcheth   the  27.  Quiver6scrutaturcorda,novit 
hearts  knoweth  what  is  the  mind  of  cogitationem  Spiritu.s,  quod  secun- 
the  Spirit,  because  he  maketh  inter-  dum  Deuni  intercedit  pro  Sanctis, 
cession  for  the  saints  according  to 

the  will  of  God. 

26.  Aiid  likewise  the  Spirit,  &c.  That  the  faithful  may 
not  make  this  objection — that  they  are  so  weak  as  not  to  be 
able  to  bear  so  many  and  so  heavy  burdens,  he  brings  before 
them  the  aid  of  the  Spirit,  which  is  abundantly  sufficient  to 
overcome  all  difficulties.  There  is  then  no  reason  for  any 
one  to  complain,  that  the  bearing  of  the  cross  is  beyond 
their  own  strength,  since  we  are  sustained  by  a  celestial 
power.  And  there  is  great  force  in  the  Greek  word  avvav- 
TiXafi^dveTai,  which  means  that  the  Spirit  takes  on  himself 
a  part  of  the  burden,  by  which  our  weakness  is  oppressed  ; 
so  that  he  not  only  helps  and  succours  us,  but  lifts  us  up  ; 
as  though  he  went  under  the  burden  with  us.^  The  word 
infirmities,  being  in  the  plural  number,  is  expressive  of  ex- 
tremity. For  as  experience  shows,  that  except  we  are  sup- 
ported by  God's  hands,  we  are  soon  overwhelmed  by  innu- 
merable evils,  Paul  reminds  us,  that  though  we  are  in  every 
respect  weak,  and  various  infirmities  threaten  our  fall,  there 
is  yet  sufficient  protection  in   God's  Spirit  to  preserve  us 

'  The  connection  here  is  not  very  eddent  'nravrui — "  similiter — in  like 
manner,"  by  Calvin  ;  "  itidera — likewise,"  by  Pareus  and  Beca  ;  "  prje- 
terea — besides,"  by  Orotius ;  "  moreover,"  by  Doddridge.  The  word 
usually  means,  in  the  same,  or,  the  like  manner :  but  the  two  last  seem  to 
render  it  suitably  to  this  place ;  for  what  follows  is  mentioned  in  addition 
to  what  had  been  stated  respecting  hope  and  patience. — Ed. 

-  Parens  says,  that  this  verb  is  taken  metaphorically  from  assistance 
afibrded  to  infants  not  able  to  support  themselves,  or  to  the  sick,  tottering 
and  hardly  able  to  walk. 

"  Coopitulatur" is  C'a/i'uj's  Latin — "co-assist:"  Beza's,  "unasublevat — 
lifts  up  together,"  that  is,  together  with  those  who  labovu*  under  infirmities. 
The  Vulgate  has  "  adjuvat — helps,"  like  our  version.  Schlensner  says, 
that  it  means  to  succour  those  whose  strength  is  unequal  to  carry  their  bur- 
den alone.  It  is  found  in  one  other  place,  Luke  x.  40.  It  is  given  by  the 
SepHtagint  in  Ps.  Ixxxix.  21.  for  J'DS — "  to  strengthen,  to  invigorate," 
and  in  Exod.  xviii.  22,  for  "inx  NK'J — "  to  bear  with,"  that  is,  "  a  burden 
■with  thee," — the  very  idea  that  it  seems  to  have  here. — Ed. 


312  COMMENTARIES  ON  THE  CHAP.  VIII.  26. 

from  falling,  and  to  keep  us  from  being  overwhelmed  by  any 
mass  of  evils.  At  the  same  time  these  supplies  of  the  Spirit 
more  clearly  prove  to  us,  that  it  is  b}^  God's  ai^pointment 
that  we  strive,  by  groanings  and  sighings,  for  our  redemp- 
tion. 

For  luhat  we  should  pray  for,  &c.  He  had  before  spoken 
of  the  testimony  of  the  Spirit,  by  which  we  know  that  God 
is  our  Father,  and  on  which  relying,  we  dare  to  call  on  him 
as  our  Father.  He  now  again  refers  to  the  second  part, 
invocation,  and  says,  that  we  a^'^  taught  by  the  same  Spirit 
how  to  pray,  and  what  to  ask  in  our  prayers.  And  appro- 
priately has  he  annexed  prayers  to  the  anxious  desires  of 
the  faithful ;  for  God  does  not  afflict  them  with  miseries, 
that  they  may  inwardly  feed  on  hidden  grief,  but  that  they 
may  disburden  themselves  by  prayer,  and  thus  exercise  their 
faith. 

At  the  same  time  I  know,  that  there  are  various  exposi- 
tions of  this  jiassage  /  but  Paul  seems  to  me  to  have  simply 
meant  this, — That  we  are  blind  in  our  addresses  to  God  ;  for 
though  we  feel  our  evils,  yet  our  minds  are  more  disturbed 
and  confused  than  that  they  can  rightly  choose  what  is  meet 
and  expedient.  If  any  one  makes  this  objection — that  a 
rule  is  prescribed  to  us  in  God's  word  ;  to  this  I  answer, 
that  our  thoughts  nevertheless  continue  oppressed  with 
darkness,  until  the  Spirit  guides  them  by  his  light. 

But  the  Sjnrit  himself  inter-cedes,^  &c.  Though  really  or 
by  the  event   it    does    not  appear   that    our  prayers    have 

1  The  opinions  of  Chrysostom,  Ambrose,  and  Origen,  are  given  by 
Parens ;  and  they  are  all  different,  and  not  much  to  the  purpose.  The 
.view  which  Augustine  gives  is  materially  what  is  stated  here.  He  gives  a 
causative  sense  to  the  verb  in  the  next  clause,  "  Interpellare  nos  facit — he 
causes  us  to  ask." — Ed. 

^  "  Iiitercedit — u-^ri^ivrvyx'''"-' — abundantly  intercedes,"  for  so  u-ri^,  pre- 
fixed to  verbs,  is  commonly  rendered.  This  is  the  proper  action  of  an 
advocate,  a  name  given  to  the  Spirit  by  our  Saviour,  aXXov  ^«faxX»Tov — 
"  another  advocate,"  not  "  comforter,"  as  in  our  version ;  and  Clirist  is 
called  by  the  same  name  in  1  John  ii.  1,  and  the  same  work,  "  interced- 
ing," is  ascribed  to  him,  Heb.  vii.  25.  But  we  learn  in  John  xiv,  16,  that 
the  Spirit  is  an  advocate  with  us — "  that  he  may  abide  with  you  for  ever ;" 
and  in  1  John  ii.  1,  that  Christ  is  an  advocate  in  heaven — "  with  the 
Father."  The  same  name  and  a  similar  kind  of  work  are  ascribed  to 
both.  Some,  as  Doddridge,  to  avoid  the  blending  the  offices  of  the  two, 
have  rendered  the  verb  here  by  a  different  term,  but  not  wisely. — Ed. 


CHAP.  VIII.  27.  EPISTLE  TO  THE  ROMANS.  313 

been  heard  by  God,  yet  Paul  concludes,  that  tlic  presence 
of  the  celestial  favour  does  already  shine  forth  in  the 
desire  for  prayer;  for  no  one  can  of  himself  give  birth  to 
devout  and  godly  aspirations.  The  unbelieving  do  indeed 
blab  out  their  prayers,  but  they  only  trifle  with  God ;  for 
there  is  in  them  nothing  sincere,  or  serious,  or  rightly 
formed.  Hence  the  manner  of  praying  aright  must  be  sug- 
gested by  the  Spirit :  and  he  calls  those  groanings  unutter- 
able, into  which  we  break  forth  by  the  impulse  of  the  Spirit, 
for  this  reason — because  they  far  exceed  the  capability  of 
our  own  minds.^  And  the  Spirit  is  said  to  intercede,  not 
because  he  really  humbles  himself  to  pray  or  to  groan,  but 
because  he  stirs  up  in  our  hearts  those  desires  which  we 
ouaht  to  entertain  ;  and  he  also  affects  our  hearts  in  such 
a  way  that  these  desires  by  their  fervency  penetrate  into 
heaven  itself  And  Paul  has  thus  spoken,  that  he  might 
more  significantly  ascribe  the  whole  to  the  grace  of  the 
Spirit.  We  are  indeed  bidden  to  knock  ;  but  no  one  can  of 
himself  premeditate  even  one  syllable,  except  God  by  the 
secret  impulse  of  his  Spirit  knocks  at  our  door,  and  thus 
opens  for  himself  our  hearts. 

27.  But  he  who  searches  hearts,  &c.  This  is  a  remarkable 
reason  for  strengthening  our  confidence,  that  we  are  heard 
by  God  when  we  pray  through  his  Spirit,  for  he  thoroughly 
knows  our  desires,  even  as  the  thoughts  of  his  own  Spirit. 
And  here  must  be  noticed  the  suitableness  of  the  word  to 
know ;  for  it  intimates  that  God  regards  not  these  emotions 
of  the  Spirit  as  new  and  strange,  or  that  he  rejects  them  as 
unreasonable,  but  that  he  allows  them,  and  at  the  same  time 
kindly  accepts  them,  as  allowed  and  approved  by  him.     As 

'  Or,  "  the  comprehension  of  our  mind^higenii  nostri  eaptum." 
SchJeusner  says,  that  the  word  a^aXrjTos,  has  been  miproperly  rendered  in- 
eflable  or  unutterable,  and  that  the  word  to  express  such  an  idea  is  aax- 
XuXyitos,  (1  Pet.  i.  8.)  and  that  from  the  analogy  of  the  Greek  language 
it  must  mean,  "  what  is  not  uttered  or  spoken  by  the  mouth ;"  and  he 
gives  ay-UnTov,  "  what  is  not  moved."  as  an  instance.  Bos  and  Grotius 
give  the  same  meaning,  "  sine  voce — without  voice  ;"  and  the  latter  says, 
that  this  was  expressly  said,  because  the  Jews  entertained  a  notion  that 
there  could  be  no  prayer  except  it  was  expressed  by  the  lips.  It  is  how- 
ever considered  by  most  to  have  the  meaning  given  here,  "■  inutterable," 
or  ineffable,  or  inexpressible. — Ed. 


814  COMMENTARIES  ON  THE  CHAP.  VIII.  28. 

then  Paul  had  before  testified,  that  God  then  aids  us  when 
he  draws  us  as  it  were  into  his  own  bosom,  so  now  he  adds 
another  consohition,  that  our  prayers,  of  which  he  is  the 
director,  shall  by  no  means  be  disappointed.  The  reason 
also  is  immediately  added,  because  he  thus  conforms  us  to 
his  own  will.  It  hence  follows,  that  in  vain  can  never  be 
what  is  agreeable  to  his  will,  by  which  all  things  are  ruled. 
Let  us  also  hence  learn,  that  what  holds  the  first  place  in 
prayer  is  consent  with  the  will  of  the  Lord,  whom  our  wishes 
do  by  no  means  hold  under  obligation.  If  then  we  would 
have  our  prayers  to  be  acceptable  to  God,  we  must  pray 
that  he  may  regulate  them  according  to  his  will. 

28.  And  we  know  that  all  things  28.  Novimus  autem  quod  iis  qui 
work  too'ether  for  good  to  them  that  diligunt  Deimi  omnia  cooperantur  in 
love  God.  to  them  Mho  are  the  called  bonum,  iis  scilicet  qui  secundum  pro- 
according  to  his  purpose.  positum  vocati  sunt  sancti. 

29.  For  whom  he  did  foreknow,  29.  Quoniam  quos  prsecognovit 
he  also  did  predestinate  to  be  con-  etiam  prsefinivit  conformes  imaginis 
formed  to  the  image  of  his  Son.  that  Filii  sui,  ut  sit  ipse  primogenitus 
he  might   be  the  firstborn   among  inter  multos  fratres : 

many  brethren. 

30.  Moreover,  whom  he  did  pre-  30.  Quos  vero  prsefiniAdt,  eos  et 
destinate,  them  he  also  called ;  and  vocavit ;  et  quos  vocavit,  eos  etiam 
whom  he  called,  them  he  also  justi-  justificavit ;  et  quos  justificavit,  eos 
fied ;   and  whom  he  justified,  them  etiam  glorificavit. 

he  also  glorified. 

28.  And  ive  know,  &c.  He  now  draws  this  conclusion 
from  what  had  been  said,  that  so  far  are  the  troubles  of  this 
life  from  hindering  our  salvation,  that,  on  tlie  contrary,  they 
are  helps  to  it.  It  is  no  objection  that  he  sets  down  an 
illative  particle,  for  it  is  no  new  thing  with  him  to  make 
somewhat  an  indiscriminate  use  of  adverbs,  and  yet  this 
conclusion  includes  what  anticipates  an  objection.  For  the 
judgment  of  the  fle.«h  in  this  case  exclaims,  that  it  by  no 
means  appears  that  God  hears  our  prayers,  since  our  afilic- 
tions  continue  the  same.  Hence  the  Apostle  anticipates 
this  and  says,  that  though  God  does  not  immediately  succour 
his  people,  he  yet  does  not  forsake  them,  for  by  a  wonderful 
contrivance  he  turns  those  things  which  seem  to  be  evils  in 
such  a  way  as  to  promote  their  salvation.  If  any  one  pre- 
fers to  read  this  verse  by  itself,  as  though  Paul  proceeded 
to  a  new  argument  in  order  to  show  that  adversities  which 


CHAP.  VIII.  25.  EPISTLE  TO  THE  ROMANS.  315 

assist  our  salvation,  ought  not  to  he  borne  as  hard  and 
grievous  things,  I  do  not  object.  At  the  same  time,  the 
design  of  Paul  is  not  doubtful :  "  Though  the  elect  and  the 
rojirobate  are  indiscriminately  exposed  to  similar  evils,  there 
is  yet  a  great  difference  ;  for  God  trains  up  the  faithful  by 
afflictions,  and  thereby  promotes  their  salvation." 

But  we  must  remember  that  Paul  speaks  here  only  of 
adversities,  as  though  he  had  said,  "  All  things  which 
happen  to  the  saints  are  so  overruled  by  God,  that  what  the 
world  regards  as  evil,  the  issue  shows  to  be  good."  For 
though  what  Avgustine  says  is  true,  that  even  the  sins  of 
the  saints  are,  through  the  guiding  providence  of  God,  so 
far  from  doing  harm  to  them,  that,  on  the  contrary,  they 
serve  to  advance  their  salvation  ;  yet  this  belongs  not  to  this 
passage,  the  subject  of  which  is  the  cross. 

It  must  also  be  observed,  that  he  includes  the  whole  of 
true  religion  in  the  love  of  God,  as  on  it  depends  the  whole 
practice  of  righteousness. 

Even  to  them  who  according  to  his  |jz/rpose,  &c.  This 
clause  seems  to  have  been  added  as  a  moditication,  lest  any 
one  should  think  that  the  faithful,  because  they  love  God, 
obtain  by  their  own  merit  the  advantage  of  deriving  such 
fruit  from  their  adversities.  We  indeed  know  that  when 
salvation  is  the  subject,  men  are  disposed  to  begin  Avith  them- 
selves, and  to  imagine  certain  preparations  by  which  they 
would  anticipate  the  favour  of  God.  Hence  Paul  teaches 
us,  that  those  whom  he  had  spoken  of  as  loving  God,  had 
been  previously  chosen  by  him.  For  it  is  certain  that  the 
order  is  thus  pointed  out,  that  we  may  know  that  it  proceeds 
from  the  gratuitous  adoption  of  God,  as  from  the  first  cause, 
that  all  things  happen  to  the  saints  for  their  salvation.  Nay, 
Paul  shows  that  the  ftiithful  do  not  love  God  before  they  are 
called  by  him,  as  in  another  place  he  reminds  us  that  the 
Galatians  were  known  of  God  before  they  knew  him.  (Gal. 
iv.  9.)  It  is  indeed  true  what  Paul  intimates,  that  afflic- 
tions avail  not  to  advance  the  salvation  of  any  but  of  those 
who  love  God  ;  but  that  saying  of  John  is  equally  true,  that 
then  only  he  is  begun  to  be  loved  by  us,  when  he  anticipates 
us  by  his  gratuitous  love. 


81  6  COMMENTARIES  ON  THE  CHAP.  VIII.  29. 

But  tlie  calling  of  whicli  Paul  speaks  here,  has  a  wide 
meaning,  for  it  is  not  to  be  confined  to  the  manifestation  of 
election,  of  which  mention  is  presently  made,  but  is  to  be 
set  simply  in  opposition  to  the  course  pursued  by  men ;  as 
though  Paul  had  said, — "  The  faithful  attain  not  religion  by 
their  own  eiforts,  but  are,  on  the  contrary,  led  by  the  hand 
of  God,  inasmuch  as  he  has  chosen  them  to  be  a  peculiar 
people  to  himself  The  word  purpose  distinctly  excludes 
whatever  is  imagined  to  be  adduced  mutually  by  men  ;  as 
though  Paul  had  denied,  that  the  causes  of  our  election  are 
to  be  sought  anywhere  else,  except  in  the  secret  good  plea- 
sure of  God  ;  which  subject  is  more  fully  handled  in  the  first 
chapter  to  the  Ephesians,  and  in  the  first  of  the  Second 
Epistle  to  Timothy  ;  Avhere  also  the  contrast  between  this 
purpose  •  and  human  righteousness  is  more  distinctly  set 
forth.^  Paul,  however,  no  doubt  made  here  this  express  de- 
claration,— that  our  salvation  is  based  on  the  election  of 
God,  in  order  that  he  might  make  a  transition  to  that  which 
he  immediately  subjoined,  namely,  that  by  the  same  celestial 
decree,  the  afflictions,  whicli  conform  us  to  Christ,  have  been 
appointed  ;  and  he  did  this  for  the  purpose  of  connecting,  as 
by  a  kind  of  necessary  chain,  our  salvation  with  the  bearing 
of  the  cross. 

29.  For  ivhom  he  has  foreknown,  &c.  He  then  shows,  by 
the  very  order  of  election,  that  the  afflictions  of  the  faithful 

1  Hammond  has  a  long  note  on  the  expression,  xccto.  ■r^iha-tv,  and  quotes 
Cijril  of  Jerusalem,  Clemens  of  Alexandria,  and  Theophylact,  as  rendering 
tlie  words,  "  according  to  their  purpose,"  that  is,  those  who  love  God, — a 
construction  of  itself  strange,  and  wholly  alien  to  the  whole  tenor  of  the 
passage,  and  to  the  use  of  the  word  in  most  other  instances.  Paul  has 
never  used  the  word,  except  in  one  instance,  (2  Tim.  iii.  10,)  but  with  re- 
ference to  God's  purpose  or  decree, — see  ch.  ix.  11 ;  Eph.  i.  11  ;  iii.  11 ; 
2  Tim.  i.  9.  It  seems  that  Chrysosto-in,  Origen,  Theodoret,  and  other 
Fathers,  have  given  the  same  singularly  strange  explanation.  But  in 
opposition  to  these,  Poole  mentions  Ambrose,  Augtistine,  and  even  Jerome, 
as  regarding  "  the  purpose  "  here  as  that  of  God  :  in  which  opinion  almost 
all  modern  Divines  agree. 

Grotius  very  justly  observes,  that  xX^rt>),  the  called,  according  to  the 
language  of  Paul,  mean  those  who  obey  the  call,  (qui  vocanti  obediimt,) 
and  refers  to  ch.  i.  6  ;  1  Cor.  i.  24  ;  Eev.  xvii.  14.  And  Stuart  says  that 
the  word  has  this  meaning  throughout  the  New  Testament,  except  in  two 
instances.  Matt.  xx.  16,  and  xxii.  14,  where  it  means,  invited.  He  there- 
fore considers  it  as  equivalent  to  'ixXncroi,  cho-sen,  elected,  or  true  Chris- 
tians.— Ed. 


CHAP.  VIII.  29.  EPISTLE  TO  THE  ROMANS.  317 

are  nothing  else  than  the  manner  by  which  they  are  con- 
formed to  tlie  image  of  Christ ;  and  that  this  was  necessary, 
he  had  before  declared.  There  is  therefore  no  reason  for  us 
to  be  grieved,  or  to  think  it  hard  and  grievous,  that  we  are 
afflicted,  unless  we  disapprove  of  the  Lord's  election,  by 
which  we  have  been  foreordained  to  life,  and  unless  we  are 
unwilling  to  bear  the  image  of  the  Son  of  God,  by  which  we 
are  to  be  prepared  for  celestial  glory. 

But  the  foreknowledge  of  God,  which  Paul  mentions,  is 
not  a  bare  prescience,  as  some  unwise  persons  absurdly 
imagine,  but  the  adoption  by  which  he  had  always  distin- 
guished his  children  from  the  reprobate.^  In  the  same  sense 
Peter  says,  that  the  feithful  had  been  elected  to  the  sancti- 
fication  of  the  Spirit  according  to  the  foreknowledge  of  God. 
Hence  those,  to  whom  I  have  alluded,  foolishly  draw  this 

'  Much  controversy  has  been  about  the  meaning  of  the  verb  ■r^oi'yvai,  in 
this  place.  Many  of  the  Fathers,  such  as  Jerome,  Chrysostom,  and  Theo- 
duret,  regarded  it  in  the  sense  of  simple  prescience,  as  having  reference  to 
those  who  would  believe  and  obey  the  gospel.  The  verb  is  found  only  in 
this  place,  and  in  the  following  passages,  chap.  xi.  2  ;  Acts  xxvi.  5  ;  1  Pet. 
i.  20 ;  and  2  Pet.  iii.  17.  In  the  second,  and  in  the  last  pa.ssage,  it  signi- 
fies merely  a  previous  knowledge  or  acquaintance,  and  refers  to  men.  In 
1  Pet.  i.  20,  it  is  applied  to  Christ  as  having  been  "  foreoi-dained,"  accord- 
ing to  our  version,  "  before  the  foundation  of  the  world."  In  this  Epistle, 
chap.  xi.  2,  it  refers  to  God, — "  God  hath  not  cast  away  his  people  whom 
he  foreknew ;"  and  according  to  the  context,  it  means  the  same  as  elected ; 
for  the  Apostle  speaks  of  what  God  did  "according  to  the  election  of 
grace,"  and  not  according  to  foreseen  ftiith. 

The  noun  derived  from  it  is  found  in  two  places,  Acts  ii.  23,  and  1  Pet. 
i.  2.  In  the  first  it  evidently  means  decree,  foreordination,  and  in  the 
second,  the  same ;  where  it  is  said,  that  those  addressed  by  the  Apostle 
were  elected,  "  according  to  the  foreknowledge  of  God,  xara  T^iyvMo-iv  Btou, 
through  the  sanctitication  of  the  Spirit,  unto  obedience;"  they  were  not 
then  elected,  according  to  God's  foreknowledge  or  foreordination,  because 
of  their  obedience.  This  entirely  subverts  the  gloss  put  on  the  verb  in 
this  passage. 

The  usual  meaning  given  to  the  verb  here  is  fore-approved,  or  chosen. 
GrotiKs,  Tiirrettin,  and  others,  consider  that  yivaixxu  has  the  same  mean- 
ing with  the  verb  yT",  in  Hebrew,  which  is  sometimes  that  of  approving  or 
favouring,  or  regarding  with  love  and  approbation.  So  the  compound  verb 
may  be  rendered  here,  "  whom  he  fore-approved,  or  foreknew,"  as  the 
objects  of  his  choice  :  and  this  idea  is  what  alone  comports  with  the  rest  of 
the  passage. 

Stuart  prefers  another  meaning,  and  that  which  it  seems  to  have  in 
1  Pet.  i.  20,  "  foreordained."  He  says  that  yivua-Kco  means  scmietimes  to 
will,  to  determine,  to  ordain,  to  decree,  and  brings  examples  from  Joscphus, 
I'hitarch,  and  Puhibhis.  Then  the  compound  verb  would  be  here,  "  whom 
he  foreordained,"  or  foredetermined. — Ed. 


818  COMMENTARIES  ON  THE  CHAP.  VIII.  29. 

inference, — That  God  has  elected  none  but  those  whom  he 
foresaw  would  be  worthy  of  his  grace.  Peter  does  not  in- 
deed flatter  the  faithful,  as  though  every  one  had  been 
elected  on  account  of  his  merit ;  but  by  reminding  them  of 
the  eternal  counsel  of  God,  he  wholly  deprives  them  of  all 
worthiness.  So  Paul  does  in  this  passage,  who  repeats  by 
another  word  what  he  had  said  before  of  God's  purpose.  It 
hence  follows,  that  this  knowledge  is  connected  with  God's 
good  pleasure ;  for  he  foreknew  nothing  out  of  himself,  in 
adopting  those  whom  he  was  pleased  to  adopt  ;  but  only 
marked  out  those  whom  he  had  purposed  to  elect. 

The  verb  Trpoopi^eiv,  which  some  translate,  to  predestinate, 
is  to  be  understood  according  to  what  this  passage  requires ; 
for  Paul  only  meant,  that  God  had  so  determined  that  all 
whom  he  has  adopted  should  bear  the  image  of  Christ ;  nor 
has  he  simply  said,  that  they  were  to  be  conformed  to  Christ, 
but  to  the  image  of  Christ,  that  he  might  teach  us  that  there 
is  in  Christ  a  living  and  conspicuous  exemplar,  which  is  ex- 
hibited to  God's  children  for  imitation.  The  meaning  then 
is,  that  gratuitous  adoption,  in  which  our  salvation  consists, 
is  inseparable  from  the  other  decree,  which  determines  that 
we  are  to  bear  the  cross  ;  for  no  one  can  be  an  heir  of  heaven 
without  being  conformed  to  the  image  of  the  only-begotten 
Son  of  God. 

That  he  may  be,  or,  that  he  might  be,  the  first-born,  &c.  ; 
for  the  Greek  infinitive,  elvai,  may  be  rendered  in  these  two 
ways  ;  but  I  prefer  the  first  rendering.  But  in  mentioning 
Christ's  primogeniture,  Paul  meant  only  to  express  this, — 
that  since  Christ  possesses  a  pre-eminence  among  the  chil- 
dren of  God,  he  is  rightl}'  given  to  us  as  a  pattern,  so  that  we 
ought  to  refuse  nothing  which  he  has  been  pleased  to  under- 
go. Hence,  that  the  celestial  Father  may  in  every  way  bear 
testimony  to  the  authority  and  honour  which  he  has  con- 
ferred on  his  own  Son,  he  will  have  all  those  whom  he  adopts 
to  be  the  heirs  of  his  kingdom,  to  be  conformed  to  his  ex- 
ample. Though  indeed  the  condition  of  the  godly  is  appa- 
rently various,  as  there  is  a  difference  between  the  members 
of  the  same  body,  there  is  yet  a  connection  between  every 
one  and  his  own  head.     As  then  the  first-born  sustains  the 


CHAP.  VIII.  30.  EPISTLE  TO  THE  ROMANS.  319 

name  of  tlie  family,  so  Christ  is  placed  in  a  state  of  pre- 
eminence, not  only  that  he  might  excel  in  honour  among 
the  faithful,  but  also  that  he  might  include  all  under  him- 
self under  the  common  name  of  brotherhood. 

30.  And  whom  he  has foredetermined,  (prsefinivit,)  thein 
has  he  also  called,  &c.  That  he  might  now  by  a  clearer  proof 
show  how  true  it  is  that  a  conformity  with  the  humiliating 
state  of  Christ  is  for  our  good,  he  adopts  a  graduating  pro- 
cess, by  which  he  teaches  us,  that  a  participation  of  the 
cross  is  so  connected  with  our  vocation,  justification,  and,  in 
short,  with  our  future  glory,  that  they  can  by  no  means  be 
separated. 

But  that  readers  may  better  understand  the  Apostle's 
meaning,  it  may  be  well  to  repeat  what  I  have  already  said, 
— that  the  word  foredetermine  does  not  refer  to  election, 
but  to  that  purpose  or  decree  of  God  by  which  he  has 
ordained  that  the  cross  is  to  be  borne  by  his  people  ;  and  by 
declaring  that  they  are  now  called,  he  intimates,  that  God 
had  not  kept  concealed  what  he  had  determined  respecting 
them,  but  had  made  it  known,  that  they  might  resignedly 
and  humbly  submit  to  the  condition  allotted  to  them  ;  for 
calling  here  is  to  be  distinguished  from  secret  election,  as 
being  posterior  to  it.  That  none  then  may  make  this  objec- 
tion— that  it  appears  to  no  one  what  lot  God  has  appointed 
for  him,  the  Apostle  says,  that  God  by  his  calling  bears  an 
evident  testimony  respecting  his  hidden  purpose.  But  this 
testimony  is  not  only  found  in  the  outward  preaching  of  the 
gospel,  but  it  has  also  the  power  of  the  Spirit  connected  with 
it  ;  for  the  elect  are  there  spoken  of,  whom  God  not  only 
addresses  by  the  outward  word,  but  whom  he  also  inwardly 
draws. 

Justification  may  fitly  be  extended  to  the  unremitted 
continuance  of  God's  favour,  from  the  time  of  our  calling  to 
the  hour  of  death  ;  but  as  Paul  uses  this  word  throughout 
the  Epistle,  for  gratuitous  imputation  of  righteousness,  there 
is  no  necessity  for  us  to  deviate  from  this  meaning.  What 
Paul  indeed  had  in  view  was  to  show  that  a  more  precious 
compensation  is  offered  to  us,  than  what  ought  to  allow  us 
to  shun  afflictions ;  for  what  is  more  desirable  than  to  be 


320  COMMENTARIES  ON  THE  CHAP.  VIII.  30. 

reconciled  to  God,  so  that  our  miseries  may  no  longer  be 
tokens  of  a  curse,  nor  lead  us  to  ruin  ? 

He  then  immediately  adds,  that  those  who  are  now  pressed 
down  by  the  cross  shall  be  glorified ;  so  that  their  sorrows 
and  reproaches  shall  bring  them  no  loss.  Though  glorifica- 
tion is  not  yet  exhibited  except  in  our  Head,  yet  as  we  in 
a  manner  behold  in  him  our  inheritance  of  eternal  life,  his 
glory  brings  to  us  such  assurance  respecting  our  own  glory, 
that  our  hope  may  be  justly  compared  to  a  present  possession. 

We  may  add,  that  Paul,  imitating  the  style  of  the  Hebrew 
language,  adopts  in  these  verbs  the  past  instead  of  the  pre- 
sent tense.^  A  continued  act  is  no  doubt  what  is  meant, 
according  to  this  import,  "  Those  whom  God  now,  consist- 
ently with  his  purpose,  exercises  under  the  cross,  are  called 
and  justified,  that  they  may  have  a  hope  of  salvation,  so  that 
nothing  of  their  glory  decays  during  their  humiliation  ;  for 
though  their  present  miseries  deform  it  before  the  world,  yet 
before  God  and  angels  it  always  shines  forth  as  perfect." 
What  Paul  then  means  by  this  gradation  is,  That  the  afflic- 
tions of  the  faithful,  by  which  they  are  now  humbled,  are 
intended  for  this  end — that  the  faithful,  having  obtained 
the  glory  of  the  celestial  kingdom,  may  reach  the  glory  of 
Christ's  resurrection,  with  whom  they  are  now  crucified. 

31.  What  shall  we  then  say  to  31.  Quid  ergo  dicemus  ad  haec?* 
these  things  ?  If  God  he  for  us,  who  Si  Deus  pro  nobis,  quis  contra 
can  be  against  us  ?  nos  ? 

32.  lie  that  spared  not  his  own  32.  Qui  proprio  Filio  non  peper- 
Son,  but  delivered  him  up  for  lis  all,  cit,  sed  pro  nobis  omnibus  tradidit, 
how  shall  he  not  with  him  also  freely  quomodo  non  etiam  cum  eo  donaret 
give  us  all  things  ?  nobis  omnia  ? 

33.  Who  shall  lay  any  thing  to  33.  Quis  intentabit  crimina'  ad- 
the  charge  of  God's  elect?  It  is  God  versus  electos  Dei:  Deus  est  qui 
that  justifieth.  justificat. 

'  Turrettin  gives  somewhat  a  different  reason :  "  Paul  speaks  of  these 
things  as  past,  because  they  are  as  already  done  in  God"s  decree,  and  in 
order  to  show  the  certainty  of  their  accomplishment." 

^  "  Ad  hjEC," — -rfo;  TaZra.  Wvlfivs  says,  that  it  should  be  "  de  hi.s — 
of  these  things;"  and  Heb.  iv.  13,  is  quoted  as  an  instance,  "  -^^os  h'v  V'"  » 
Xo^'os — of  whom  we  speak." — Ed. 

^  "  Quis  intentabit  criniina — who  shall  charge  crimes;"  "  rls  lyKuXiirii 
xa-To.  XkXiktZ^  %ioZ — ^vho  shall  implead,  or  bring  a  charge  against  the  elect 
of  God?"     Pee  Acts  xix.  38. 

Many,  such  as  Auyustmc,  Grothis,  Locke,  Doddridge,  and  Grieshach, 


CHAP.  VIII.  31.  EPISTLE  TO  THE  ROMANS.  321 

34.  Who  in  he  that  condemncth  ?         34.    Quis    ille    qui    condemuet  ? 

It  is  Christ  that  died,  yea  rather,  Christus  est  qui  mortuus  est,  quin 

that  is  risen  again,  who  is  even  at  potius   etiam  suscitatus,   qui  et   in 

the  right   hand  of  God,  who  also  dextera  Patris  est,  qui  et  intercedit 

maketh  intercession  for  us.  pro  nobis. 

31.  What  then,  &c.  The  subject  discussed  having  been 
sufficiently  proved,  he  now  breaks  out  into  exclamations,  by 
which  he  sets  forth  the  magnanimity  with  which  the  faithful 
ought  to  be  furnished  when  adversities  urge  them  to  de- 
spond. And  he  teaches  us  in  these  words  that  with  the 
paternal  favour  of  God  is  connected  that  invincible  courage 
which  overcomes  all  temptations.  We  indeed  know,  that 
judgment  is  usually  formed  of  the  love  or  of  the  hatred  of 
God,  in  no  other  way  than  by  a  view  of  our  present  state  ; 
hence  when  things  fall  out  untowardly,  sorrow  takes  posses- 
sion of  our  minds,  and  drives  away  all  confidence  and  con- 
solation. But  Paul  loudly  exclaims,  that  a  deeper  principle 
ought  to  be  inquired  after,  and  that  they  reason  absurdly 
who  confine  themselves  to  the  sad  spectacle  of  our  present 
warfare.  I  indeed  allow,  that  the  scourges  of  God  are  in 
themselves  justly  deemed  to  be  tokens  of  God's  wrath  ;  but 
as  they  are  consecrated  in  Christ,  Paul  bids  the  saints  to  lay 
hold,  above  all  things,  on  the  paternal  love  of  God,  that  re- 
lying on  this  shield  they  may  boldly  triumph  over  all  evils  ; 
for  this  is  a  brazen  wall  to  us,  so  that  while  God  is  propitious 
to  us  we  shall  be  safe  against  all  dangers.  He  does  not, 
however,  mean,  that  nothing  shall  oj)pose  us  ;  but  he  pro- 
mises a  victory  over  all  kinds  of  enemies. 

If  God  be  for  us,  &c.  This  is  the  chief  and  the  only  sup- 
port which  can  sustain  us  in  every  temjitation.  For  excej)t 
we  have  God  propitious  to  us,  though  all  things  should 
smile  on  us,  yet  no  sure  confidence  can  be  attained:  but, 

have  made  the  next  clause  also  a  question ;  and  also  the  clauses  in  the  next 
verse.  Tliere  is  not  much  diiference  in  the  sense,  but  the  passage  will 
thus  appear  more  striking, — 

33.  Who  will  lay  a  charge  against  God's  elect?    God  the  justifier? 

34.  Who  is  he  who  condemns  ?  Christ  who  died,  or  rather  who  rose 
again,  who  is  also  at  God's  right  hand,  and  who  intercedes  for  us  ? 

What  favours  this  construction  is,  that  the  Apostle  proceeds  in  the  same 
strain. — Ed. 

X 


322  COMMENTARIES  ON  THE  CHAP.  VIII.  32. 

on  the  other  hand,  his  favour  alone  is  a  sufficient  solace  in 
every  sorrow,  a  protection  sufficiently  strong  against  all  the 
storms  of  adversities.  And  on  this  subject  there  are  many 
testimonies  of  Scripture,  which  show  that  when  the  saints 
rely  on  the  power  of  God  alone,  they  dare  to  despise  what- 
ever is  opposed  to  them  in  the  world.  "  When  I  walk  in 
the  midst  of  the  shadow  of  death,  I  shall  not  fear  evils,  for 
thou  art  with  me."  (Ps.  xxiii.  4.)  "In  the  Lord  I  trust: 
what  shall  flesh  do  to  me."  (Ps.  Ivi.  11.)  "  I  shall  not  fear 
the  thousands  of  the  peoi)le  who  beset  me."  (Ps.  iii.  6.) 
For  there  is  no  power  either  under  or  above  the  heavens, 
which  can  resist  the  arm  of  God.  Having  liim  then  as  our 
defender,  we  need  fear  no  harm  whatever.  Hence  he  alone 
shows  real  confidence  in  God,  who  being  content  with  his 
protection,  dreads  nothing  in  such  a  way  as  to  despond ;  the 
faithful  are  doubtless  often  shaken  but  are  never  utterly  cast 
down.  In  short,  the  Apostle's  object  was  to  show,  that  the 
godly  soul  ought  to  rely  on  the  inward  testimony  of  the 
Holy  Spirit,  and  not  to  depend  on  outward  things. 

82.  He  who  has  not  spared  his  own  Son,  &c.  As  it  greatly 
concerns  us  to  be  so  thoroughly  persuaded  of  the  paternal 
love  of  God,  as  to  be  able  to  retain  our  rejoicing  on  its  ac- 
count, Paul  brings  forward  the  price  of  our  redemption  in 
order  to  prove  that  God  favours  us  :  and  doubtless  it  is  a 
remarkable  and  clear  evidence  of  inappreciable  love,  that  the 
Father  refused  not  to  bestow  his  Son  for  our  salvation.  And 
so  Paul  draws  an  argument  from  the  greater  to  the  less, 
that  as  he  had  nothing  dearer,  or  more  precious,  or  more 
excellent  than  his  Son,  he  will  neglect  nothing  of  what  he 
foresees  will  be  profitable  to  us.^ 

This  passage  ought  to  remind  us  of  what  Christ  brings  to 
us,  and  to  awaken  us  to  contemplate  his  riches  ;  for  as  he  is 
a  pledge  of  God's  infinite  love  towards  us,  so  he  has  not  been 

1  Calvin  renders  x"?''^^'^'^'  by  "  donaret ;"  Capellus  more  fully,  "  gratis 
donabit — will  gratuitously  give."  Christ  himself,  and  everything  that 
comes  with  or  through  him,  is  a  favour  freely  bestowed,  and  not  what  we 
merit.  This  shuts  out,  as  Parens  observes,  everything  as  meritorious  on 
the  part  of  man.  All  is  grace.  The  "all  things"  include  every  thing 
necessary  for  salvation — every  grace  now  and  eternal  glory  hereafter. — Ed. 


CHAP.  VIII.  S3.  EPISTLE  TO  THE  ROMANS.  323 

sent  to  us  void  of  blessings  or  empty,  but  filled  with  all 
celestial  treasures,  so  that  they  who  possess  him  may  not 
want  anything  necessary  for  their  perfect  felicity.  To  de- 
liver up  means  here  to  expose  to  death. 

33.  Who  shall  bring  an  accusation,  &c.  The  first  and 
the  chief  consolation  of  the  godly  in  adversities,  is  to  be  fully 
persuaded  of  the  paternal  kindness  of  God  ;  for  hence  arises 
the  certainty  of  their  salvation,  and  that  calm  quietness  of 
the  soul  through  which  it  comes  that  adversities  are  sweet- 
ened, or  at  least  the  bitterness  of  sorrow  mitigated.  Hardly 
then  a  more  suitable  encouragement  to  patience  could  be  ad- 
duced than  this,  a  conviction  that  God  is  propitious  to  us  ; 
and  hence  Paul  makes  this  confidence  the  main  ground  of 
that  consolation,  by  which  it  behoves  the  faithful  to  be 
strengthened  against  all  evils.  And  as  the  salvation  of  man 
is  first  assailed  by  accusation,  and  then  subverted  by  con- 
demnation, he  in  the  first  place  averts  the  danger  of  accusa- 
tion. There  is  indeed  but  one  God,  at  whose  tribunal  we 
must  stand  ;  then  there  is  no  room  for  accusation  when  he 
justifies  us.  The  antithetic  clauses  seem  not  indeed  to  be 
exactly  arranged  ;  for  the  two  parts  which  ought  rather  to 
have  been  set  in  opposition  to  each  other  are  these :  "  Who 
shall  accuse  ?  Christ  is  he  who  intercedes  :"  and  then  these 
two  might  have  been  connected,  "  Who  shall  condemn  ?  God 
is  he  who  justifies  ;"  for  God's  absolution  answers  to  con- 
demnation, and  Christ's  intercession  to  accusation.  But 
Paul  has  not  without  reason  made  another  arrangement,  as 
he  was  anxious  to  arm  the  children  of  God,  as  they  say, 
from  head  to  foot,  with  that  confidence  which  banishes  all 
anxieties  and  fears.  He  then  more  emphatically  concludes, 
that  the  children  of  God  are  not  subject  to  an  accusation, 
because  God  justifies,  than  if  he  had  said  that  Christ  is  our 
advocate  ;  for  he  more  fully  expresses  that  the  way  to  a  trial 
is  more  completely  closed  up  when  the  judge  himself  pro- 
nounces him  wholly  exempt  from  guilt,  whom  the  accuser 
would  bring  in  as  deserving  of  punishment.  There  is  also  a 
similar  reason  for  the  second  clause  ;  for  he  shows  that  the 
faithful  are  very  far  from  being  involved  in  the  danger  of 
condemnation,  since  Christ  by  expiating  their  sins  has  an- 


324<  COMMENTARIES  ON  THE  CHAP.  VIII.  34. 

ticipated  the  judg-meiit  of  God,  and  by  his  intercession  not 
only  abolishes  death,  but  also  covers  our  sins  in  oblivion,  so 
tliat  they  come  not  to  an  account. 

The  drift  of  the  wliole  is,  that  we  are  not  only  freed  from 
terror  by  present  remedies,  but  that  God  comes  to  our  aid 
beforehand,  that  he  may  better  provide  for  our  confidence. 

But  it  must  be  here  observed,  as  we  have  before  reminded 
you,  that  to  be  justified,  according  to  Paul,  is  to  be  absolved 
by  the  sentence  of  God,  and  to  be  counted  just  ;  and  it  is 
not  difficult  to  prove  this  from  the  present  passage,  in  whicli 
he  reasons  by  aifirming  one  thing  which  nullifies  its  opposite  ; 
for  to  absolve  and  to  regard  persons  as  guilty,  are  contrary 
things.  Hence  God  will  allow  no  accusation  against  us,  be- 
cause he  has  absolved  us  from  all  sins.  The  devil  no  doubt 
is  an  accuser  of  all  the  g'odly :  the  very  law  of  God  and 
their  own  conscience  convict  them  ;  but  all  these  prevail 
nothing  with  the  judge,  who  justifies  them.  Therefore  no 
adversary  can  shake  or  endanger  our  salvation. 

Further,  he  so  mentions  the  elect,  as  one  who  doubted  not 
but  that  he  was  of  their  number  ;  and  he  knew  this,  not  by 
special  revelation,  (as  some  sophists  falsely  imagine,)  but  by 
a  23erception  (sensu — feeling)  common  to  all  the  godly.  What 
then  is  here  said  of  the  elect,  every  one  of  the  godly,  accord- 
ing to  the  example  of  Paul,  may  apply  to  himself;  for  this 
doctrine  would  have  been  not  only  frigid,  but  wholly  lifeless, 
had  he  buried  election  in  the  secret  purpose  of  God.  But 
when  we  know,  that  there  is  here  designedly  set  before  us 
what  every  one  of  the  godly  ought  to  appropriate  to  him- 
self, there  is  no  doubt  but  that  we  are  all  encouraged  to  ex- 
amine our  calling,  so  that  we  may  become  assured  that  we 
are  the  children  of  God. 

34.  Who  is  he  that  condemns  .^  &c.  As  no  one  by  accusing 
can  prevail,  when  the  judge  absolves ;  so  there  remains  no 
condemnation,  when  satisfaction  is  given  to  the  laws,  and 
the  penalty  is  already  paid.  Now  Christ  is  he,  who,  having 
once  for  all  suffered  the  punishment  due  to  us,  thereby  de- 
clared that  he  undertook  our  cause,  in  order  to  deliver  us : 
he  then  who  seeks  hereafter  to  condemn  us,  must  bring  back 
Christ  himself  to  death  again.     But  he  has  not  only  died, 


CHAP.  VIII.  34.  EPISTLE  TO  THE  ROMANS.  825 

but  also  came  forth,  by  a  resurrection,  as  the  conqueror  of 
death,  and  triumphed  over  all  its  power. 

He  adds  still  more, — that  he  now  sits  at  the  nght  hand 
of  the  Father ;  by  which  is  meant,  that  he  possesses  domi- 
nion over  heaven  and  earth,  and  full  power  and  rule  over 
all  things,  according  to  what  is  said  in  Eph.  i.  20.  He 
teaches  us  also,  that  he  thus  sits,  that  he  may  be  a  perpe- 
tual advocate  and  intercessor  in  securing  our  salvation.  It 
hence  follows,  that  when  any  one  seeks  to  condemn  us,  he 
not  only  seeks  to  render  void  the  death  of  Christ,  but  also 
contends  with  that  unequalled  power  with  which  the  Father 
has  honoured  him,  and  who  with  that  power  conferred  on  him 
supreme  authority.  This  so  great  an  assurance,  which  dares 
to  triumph  over  the  devil,  death,  sin,  and  the  gates  of  hell, 
ought  to  lodge  deep  in  the  hearts  of  all  the  godly ;  for  our 
faith  is  nothing,  except  we  feel  assured  that  Christ  is  ours, 
and  that  the  Father  is  in  him  in'oj)itious  to  us.  Nothing 
then  can  be  devised  more  pestilent  and  ruinous,  than  the 
scholastic  dogma  respecting  the  uncertainty  of  salvation. 

Who  intercedes,  &c.  It  was  necessary  expressly  to  add 
this,  lest  the  Divine  majesty  of  Christ  should  terrify  us. 
Though,  then,  from  his  elevated  throne  he  holds  all  things 
in  subjection  under  his  feet,  yet  Paul  represents  him  as  a 
Mediator ;  whose  presence  it  would  be  strange  for  us  to 
dread,  since  he  not  only  kindly  invites  us  to  himself,  but 
also  appears  an  intercessor  for  us  before  the  Father.  But 
we  must  not  measure  this  intercession  by  our  carnal  judg- 
ment ;  for  we  must  not  suppose  that  he  humbly  supplicates 
the  Father  with  bended  knees  and  expanded  hands  ;  but  as 
he  appears  continually,  as  one  who  died  and  rose  again,  and 
as  his  death  and  resurrection  stand  in  the  place  of  eternal 
intercession,  and  have  the  efficacy  of  a  powerful  prayer  for 
reconciling  and  rendering  the  Father  propitious  to  us,  he  is 
justly  said  to  intercede  for  us. 

35.  Who  shall  separate  us  from       .35.  Quis  nos  dirimet' a  dilectione  ', 
the  love  of  Christ  ?  shall  tribulation,     Cliristi  ?  tribulatio,  an  angustia,  an  '  ^ 

1  "  Dirimet — break  us  off,"  divide  or  part  us ;  x"?''^^' — set  apart,  sever,  *  »* 
separate :  t/;,  "  who,"  may  be  rendered,  "  what,"  as  ''D  in  Hebrew.  It  is  *  t  ' 
not  put,  it  may  be,  in  the  neuter  gender,  because  of  the  gender  of  the  nouns  •    ' 


826  COMMENTARIES  ON  THE  CHAP.  VIII.  35. 

or  distress,  or  persecution,  or  famine,  persequutio,  an  fames,  an  nuditas, 

or  nakedness,  or  peril,  or  sword?  an  periculum,  an  gladius  ? 

H6.  As  it  is  written,  For  tliy  sake  36.   Quemadmodum  scriptum  est, 

we  are  killed  all  the  day  long ;  we  are  Quod  prt)pter  te  morimur  quotidie, 

accoimted  as  sheep  for  the  slaughter,  reputati  sumus  tanquam  oves  mac- 

tationi  destinatje : 

37.  Nay,  in  all  these  things  we  are  37.    Sed   in  iis   omnibus  super- 
more  than  conquerors,  tlurough  him  vincimus  per  eum  qui  dilexit  nos. 
that  loved  us. 

35.  Who  shall  separate  us,  &c.  The  conviction  of  safety- 
is  now  more  widely  extended,  even  to  lower  things  ;  for  he 
who  is  persuaded  of  God's  kindness  towards  him,  is  able  to 
stand  firm  in  the  heaviest  afflictions.  These  usually  harass 
men  in  no  small  degree,  and  for  various  reasons, — because 
they  interpret  them  as  tokens  of  God's  wrath,  or  think  them- 
selves to  be  forsaken  by  God,  or  see  no  end  to  them,  or 
neglect  to  meditate  on  a  better  life,  or  for  other  similar  rea- 
sons ;  but  when  the  mind  is  purged  from  such  mistakes,  it 
becomes  calm,  and  quietly  rests.  But  the  import  of  the 
words  is, — That  whatever  happens,  we  ought  to  stand  firm 
in  this  faith, — that  God,  who  once  in  his  love  embraced  us, 
never  ceases  to  care  for  us.  For  he  does  not  simply  say 
that  there  is  nothing  which  can  tear  God  away  from  his  love 
to  us  ;  but  he  means,  that  the  knowledge  and  lively  sense 
of  the  love  which  he  testifies  to  us  is  so  vigorous  in  our 
hearts,  that  it  always  shines  in  the  darkness  of  afflictions: 
for  as  clouds,  though  they  obscure  the  clear  brightness  of 
the  sun,  do  not  yet  wholly  deprive  us  of  its  light ;  so  God,  in 
adversities,  sends  forth  through  the  darkness  the  rays  of  his 
favour,  lest  temptations  should  overwhelm  us  with  despair ; 
nay,  our  faith,  supported  by  God's  promises  as  by  wings, 
makes  its  way  upward  to  heaven  through  all  the  interven- 
ing obstacles.  It  is  indeed  true,  that  adversities  are  tokens 
of  God's  wrath,  when  viewed  in  themselves  ;  but  when  par- 
don and  reconciliation  precede,  we  ought  to  be  assured  that 
God,  though  he  chastises  us,  yet  never  forgets  his  mercy :  he 

which  follow.  As  the  Hebrews  use  often  the  future  for  the  potential  mood, 
so  the  case  may  be  here — "  What  can  separate  us  from  the  love  of  Christ  ? 
tribulation,  or  distress  ?"  &c.  It  ought  also  to  be  added,  that  the  verb 
"  separate,"  is  used  to  designate  divorce  or  separation  between  man  and  his 
wife.     See  Matt.  xix.  6;  1  Cor.  vii.  20,  11,  15.— Ed. 


CHAP.  VIII.  35.  EPISTLE  TO  THE  ROMANS.  327 

indeed  thus  reminds  us  of  what  we  have  deserved  ;  but  he 
no  less  testifies,  that  our  salvation  is  an  object  of  his  care, 
while  he  leads  us  to  repentance. 

But  he  calls  it  the  love  of  Christ,  and  for  this  reason, — 
because  the  Father  has  in  a  manner  opened  his  compassions 
to  us  in  him.  As  then  the  love  of  God  is  not  to  be  sought 
out  of  Christ,  Paul  rightly  directs  to  him  our  attention,  so 
that  our  faith  may  behold,  in  the  rays  of  Christ's  favour, 
the  serene  countenance  of  the  Father.  The  meaning  is, — 
that  in  no  adversities  ought  our  confidence  to  be  shaken  as 
to  this  truth — that  when  Grod  is  propitious,  nothing  can  be 
adverse  to  us.  Some  take  this  love  in  a  passive  sense,  for 
that  by  whicli  he  is  loved  by  us,  as  though  Paul  would  have 
us  armed  with  invincible  courage  ;^  but  this  comment  may 
be  easily  disproved  by  the  whole  tenor  of  Paul's  reasoning  ; 
and  Paul  himself  M'ill  presently  remove  all  doubt  by  defining 
more  clearly  what  this  love  is. 

Tribulation,  or  distress,  or  persecution  .?  &c.  The  pronoun 
masculine  which  he  used  at  the  beginning  of  the  verse,  con- 
tains a  hidden  power  :  for  when  he  might  have  adopted  the 
neuter  gender  and  said — "  What  shall  separate  us  ?"  &c.,  he 
preferred  ascribing  personality  to  things  without  life,  and 
for  this  end, — that  he  might  send  forth  with  us  into  the 
contest  as  many  champions  as  there  are  of  temptations  to 
try  our  faith. 

*  According  to  Poole,  several  of  the  Fathers  entertained  this  opinion, 
such  as  Origen,  Chrysostom,  T/ieodoret,  and  Ambrose :  but  even  Hammond 
and  Grotiu's,  great  admirers  of  the  Fathers,  regard  this  love  as  that  of 
God  or  of  Christ  to  us.  Wolfius  says,  that  all  the  Lutheran  divines  give 
this  exposition.  It  is  indeed  impossible  rightly  to  view  the  whole  passage 
without  seeing  that  this  explanation  is  the  true  one.  In  verse  32,  it  is  in- 
contestably  evident  that  God's  love  to  us  is  what  is  spoken  of:  then  in 
verse  37,  it  is  expressly  said,  "  through  him  who  loved  us ;"  and  the  last 
verse  seems  sufficient  to  remove  every  possible  doubt.  The  difficulty  of 
Barnes,  in  thinking  it  "  not  conceivable  how  afflictions  should  have  any 
tendency  to  alienate  Christ's  love  from  us,"  arises  from  a  misconception : 
for  when  we  speak  of  not  being  separated  from  the  love  of  Christ,  the  ob- 
vious meaning  is,  that  nothing  can  separate  us  from  participating  in  the 
effects  of  his  love,  that  He,  on  accoimt  of  his  love,  will  sustain  us  under 
the  greatest  trials,  and  make  "  us  more  than  conquerors."  The  substance 
of  what  is  here  said,  is  contained  in  the  last  clause  of  verse  32, — "  How 
shall  he  not  with  him  also  freely  give  us  all  things  ? "  It  was  the  assur- 
ance of  this  truth  that  the  Apostle  obviously  intended  to  convey. — Ed. 


328  COMMENTARIES  ON  THP:  CHAP.  VIII.  36. 

But  these  three  things  have  this  difference :  tribulation 
includes  every  kind  of  trouble  or  evil ;  distress  is  an  inward 
feeling,  when  difficulties  reduce  us  to  such  an  extremity,  so 
that  we  know  not  wliat  course  to  pursue.  Such  was  the 
anxiety  of  Abraham  and  of  Lot,  when  one  was  constrained 
to  expose  his  wife  to  the  danger  of  prostitution,  and  the 
other,  his  daughters  ;  for  being  brought  to  straits  and  being 
perplexed,  they  found  no  way  of  escape.  Persecution  pro- 
perly denotes  the  tyrannical  violence  by  which  the  children 
of  God  were  undeservedly  harassed  by  the  ungodl}^  Now 
though  Paul  denies  in  2  Cor.  iv.  8,  that  tlie  children  of  God 
are  reduced  to  straits,  <TTevo')(jaipela-6ai,  he  does  not  yet  dis- 
agree with  liimself;  for  he  does  not  simply  make  them  to 
be  exempt  from  anxious  solicitude,  hut  he  means  that  they 
are  delivered  from  it,  as  also  the  examples  of  Abraham  and 
Lot  testify. 

36.  As  it  is  written,  &c.  This  testimony  adds  no  small 
weight  to  the  subject  ;  for  he  intimates,  that  the  dread  of 
death  is  so  far  from  being  a  reason  to  us  for  falling  away, 
that  it  has  been  almost  ever  the  lot  of  God's  servants  to  have 
death  as  it  were  present  before  their  eyes.  It  is  indeed  pro- 
bable, that  in  that  Psalm  the  miserable  oppression  of  the 
people  under  the  tyranny  of  Antiochus  is  described ;  for  it 
is  expressly  said,  that  the  worshippers  of  God  were  cruelly 
treated,  for  no  other  reason  hut  through  hatred  to  true  reli- 
gion. There  is  also  added  a  remarkable  protestation,  that 
they  had  not  departed  from  the  covenant  of  God ;  wliich 
Paul,  I  think,  had  especially  in  view.  It  is  no  objection 
that  the  saints  there  complain  of  a  calamity  which  then  un- 
usually pressed  on  them ;  for  since  they  show,  that  they 
were  oppressed  with  so  many  evils,  having  before  testified 
their  innocence,  an  argument  is  hence  fitly  drawn,  that  it  is 
no  new  thing  for  the  Lord  to  permit  his  saints  to  be  unde- 
servedly exjjosed  to  the  cruelty  of  the  ungodly.  But  this  is 
not  done  except  for  their  good  ;  for  the  Scripture  teaches 
us,  that  it  is  alien  to  the  righteousness  of  God  to  destroy  the 
just  with  the  wicked,  (Gen.  xviii.  23) ;  but  that,  on  the  con- 
trary, it  is  meet  for  him  to  requite  affliction  to  those  who 
afflict,  and  rest  to  those  who  are  afflicted.     (2  Thess.  i.  6,  9.) 


CHAP.  VIII.  o7.  EPISTLE  TO  THE  ROMANS.  329 

And  then  tliey  affirm  that  they  suffer  for  the  Lord  ;  and 
Christ  pronounces  them  blessed  who  suffer  for  the  sake  of 
righteousness.  (Matt.  v.  10.)  By  saying  tliat  they  died  daily, 
they  intimated  that  death  was  so  suspended  over  them,  that 
their  life  differed  but  little  from  death. 

37.  We  do  more  than  conquer,  &c.  ;  that  is,  we  always 
struo'o-le  and  emerge.  I  have  retained  the  word  used  by 
Paul/  though  not  commonly  used  by  the  Latins.  It  indeed 
sometimes  happens  that  the  faithful  seem  to  succumb  and 
to  lie  forlorn  ;  and  thus  the  Lord  not  only  tries,  but  also 
humbles  them.  This  issue  is  however  given  to  them, — that 
they  obtain  the  victory. 

That  they  might  at  the  same  time  remember  whence  this 
invincible  power  proceeds,  he  again  repeats  what  he  had 
said  before :  for  he  not  only  teaches  us  that  God,  because 
he  loves  us,  supports  us  by  his  hand  ;  but  he  also  confirms 
the  same  truth  by  mentioning  the  love  of  Christ.'"^  And  this 
one  sentence  sufficiently  proves,  that  the  Apostle  speaks  not 
here  of  the  fervency  of  that  love  which  we  have  towards 
God,  but  of  the  paternal  kindness  of  God  and  of  Christ  to- 
wards us,  the  assurance  of  which,  being  thoroughly  fixed  in 
our  hearts,  will  always  draw  us  from  the  gates  of  hell  into 
the  light  of  life,  and  will  sufficiently  avail  for  our  support, 

1  "  Supervincimus " — u^s^v/x^^sv;  Beza's  version  is,  "  amplius  quam 
victores  sumus  ;"  Macknhjht' s,  "  we  do  more  than  overcome;"  Schleusner 
gives  this  as  one  of  his  explanations,  "  plenissime  vincimus — we  most  fully 
overcome."  Paul  commonly  uses  i-rl^  in  an  enhansive  sense  ;  so  the  ver- 
sion may  be,  "  we  abundantly  overcome,"  as  though  he  said,  "  We  have 
strength  given  us  which  far  exceeds  the  power  of  evils."  Some  say  that 
the  faithful  abundantly  overcome,  because  they  sustain  no  real  loss,  but  like 
silver  in  the  furnace,  they  lose  only  their  dross  ;  and  not  only  so,  but  they 
also  carry,  as  it  were  from  tlie  field  of  battle,  rich  spoils — the  fruits  of  holi- 
ness and  righteousness.  Heb.  xii.  10,  11.  It  is  further  said,  that  the 
victory  will  be  this, — that  Christ,  who  has  loved  them,  will  raise  them  from 
death  and  adorn  them  with  that  glory,  with  which  all  the  evils  of  this  life 
are  not  worthy  to  be  compared. 

Beza  says,  "  Not  only  we  are  not  broken  down  by  so  many  evils  nor 
despond,  but  we  even  glory  in  the  cross." — Ed. 

-  "  Per  eum  qui  dilexit  nos — ?<«  tou  aya'^rria-a.vros  yif^a; — through  him 
who  has  loved  vis."  The  aorist  participle,  says  Wolfius,  extends  to 
every  time,  "  who  has  loved  and  loves  and  will  love  us."  From  the  fact 
that  believers  are  overcome  by  no  calamities,  he  draws  the  inference,  that 
God's  love  is  constant  and  most  effectual,  so  that  he  is  present  with  the 
distressed  to  give  them  courage,  to  strengthen  their  patience,  and  to  mo- 
derate their  calamities.     See  1  Pet.  v.  10. — Ed. 


330  COMMENTARIES  ON  THE  CHAP.  VIII.  38. 

38.  For  I  am  persuaded,  that  38.  Persuasus  enim  sum,  quod  ne- 
neither  death,  nor  life,  nor  angels,  que  mors,  neque  vita,i  neque  angeli, 
nor  principalities,  nor  powers,  nor  neque  principatus,  neque  virtutes, 
things  present,  nor  things  to  come,  neque  prpesentia,  neque  futura, 

39.  Nor  height,  nor  depth,  nor  39.  Neque  altitudo,  neque  pro- 
any  other  creature,  shall  be  able  to  funditas,  neque  uUa  alia  creatura, 
separate  us  from  the  love  of  God,  poterit  nos  dirimere  a  charitate  Dei, 
which  is  in  Christ  Jesus  our  Lord.  quae  est  in  Christo  lesu. 

38.  He  is  now  carried  away  into  hyperbolic  expressions, 
that  he  might  confirm  us  more  fully  in  those  things  which 
are  to  be  experienced.  Whatever,  he  says,  there  is  in  life  or 
in  death,  which  seems  capable  of  tearing  us  away  from  God, 
shall  effect  nothing ;  nay,  the  very  angels,  were  they  to  at- 
tempt to  overturn  this  foundation,  shall  do  us  no  harm.  It 
is  no  objection,  that  angels  are  ministering  spirits,  appointed 
for  the  salvation  of  the  elect,  (Heb.  i.  14:)  for  Paul  reasons 
here  on  what  is  impossible,  as  he  does  in  Gal.  i.  8 ;  and  we 
may  hence  observe,  that  all  things  ought  to  be  deemed  of  no 
worth,  compared  with  the  glory  of  God,  since  it  is  lawful  to 
dishonour  even  angels  in  vindicating  his  truth.^  Angels  are 
also  meant  by  principalities  and  poivers,^  and  they  are  so 
called,  because  they  are  the  primary  instruments  of  the 
Divine  jjower:  and  these  two  words  were  added,  that  if  the 
word  angels  sounded  too  insignificant,  something  more 
might  be  expressed.  But  you  would,  perhaps,  prefer  this 
meaning,  "  Nor  angels,  and  whatever  powers  tliere  may  be  ;" 
which  is  a  mode  of  speaking  that  is  used,  when  we  refer  to 
things  unknown  to  us,  and  exceeding  our  capacities. 

Nor  present  things,  nor  future  tilings,  &c.     Though  he 

'  Neither  death  threatened  by  persecutors,  nor  life  promised  on  recan- 
tation.— Ed. 

*  Some  of  the  Fathers,  Jerome,  Chrysostom,,  &c.,  have  taken  the  same 
view,  regarding  the  Apostle  as  speaking  of  good  angels,  as  it  were,  hypo- 
thetically,  as  in  Gal.  i.  8.  But  Grotius,  and  many  others,  consider  evil 
angels  to  be  meant.  Probably,  angels,  without  any  regard  to  what  they 
are,  are  intended. — Ed. 

^  Grotius  considers  the  Avords  as  being  the  abstract  for  the  concrete, 
Princes  and  Potentates;  being  called  i^^x'^'^  as  some  think,  as  being  the 
first,  the  chief  in  authority,  and  'hwafins.  as  having  power.  "  By  these 
words,"  says  Beza,  "  Paul  is  wont  to  designate  the  character  of  spirits, — 
of  the  good  in  Eph.  i.  21 ;  Col.  i.  16  ;— and  of  the  bad  in  Eph.  vi.  12  ;  Col. 
ii.  15."  Hence  the  probability  is,  that  the  words  designate  different  ranks 
among  angelic  powers,  without  any  reference  to  their  character,  whether 
good  or  evil . — Ed. 


CHAP.  VIII.  38.  EPISTLE  TO  THE  ROMANS.  331 

speaks  liyperbolically,  yet  he  declares,  that  by  no  length  of 
time  can  it  be  effected,  that  we  should  be  separated  from  the 
Lord's  favour:  and  it  was  needful  to  add  this;  for  we  have 
not  only  to  struggle  with  the  sorrow  which  we  feel  from  pre- 
sent evils,  but  also  with  the  fear  and  the  anxiety  with  which 
impending  dangers  may  harass  us.^  The  meaning  then  is, — 
that  we  ought  not  to  fear,  lest  the  continuance  of  evils,  how- 
ever long,  should  obliterate  the  faith  of  adoption. 

This  declaration  is  clearly  against  the  schoolmen,  who 
idly  talk  and  say,  that  no  one  is  certain  of  final  perseverance, 
except  through  the  gift  of  special  revelation,  which  they 
make  to  be  very  rare.  By  such  a  dogma  the  whole  faith  is 
destroyed,  which  is  certainly  nothing,  except  it  extends  to 
death  and  beyond  death.  But  we,  on  the  contrary,  ought  to 
feel  confident,  that  he  who  has  begun  in  us  a  good  work, 
will  carry  it  on  until  the  day  of  the  Lord  Jesus.^ 

*  "  Neither  the  evils  we  now  feel,  nor  those  which  may  aAvait  us," — Qro- 
tius;  rather,  "  Neither  things  which  now  exist,  nor  things  which  shall  be." 
—Ed. 

2  The  words,  "  neither  height  nor  depth,"  are  left  unnoticed,  v-^af^a, 
^xSo;.  The  first,  says  Mede,  means  prosperity,  and  the  latter,  adversity. 
Orotius  regards  what  is  meant  as  the  height  of  honour,  and  the  depth  of 
disgrace.  "  Neither  heaven  nor  hell,"  say  others ;  "'  neither  heaven  nor 
earth,"  according  to  Schleusner.  "  Things  in  heaven  and  things  on  earth," 
is  the  explanation  oiChrysostom.  The  first,  v\Pufia,  is  only  found  here  and 
in  2  Cor.  x.  5.  Like  DPD  in  Hebrew,  it  means  what  is  high  and  elevated, 
and  may,  like  that,  sometimes  signify  heaven :  and  (iti^o;  is  not  earth,  but 
what  is  deeper ;  it  means  a  deep  soil,  Matt.  xiii.  5, — the  deep  sea,  Luke 
v.  4, — and  in  the  plural,  things  deep  and  inscrutable,  1  Cor.  ii.  10 ;  it  may 
therefore  be  very  properly  taken  here  for  hell. 

That  the  words  are  to  be  thus  taken  seems  probable  from  the  gradation 
evident  in  the  passage.  In  the  first  catalogue  in  verse  35,  he  mentions  the 
evils  arising  from  this  world,  its  trials  and  its  persecutions,  and  those  end- 
ing in  death.  In  the  second,  after  repeating  the  utmost  length  to  which 
Avorldly  persecutors  can  go,  "  death  or  life,"  he  ascends  the  invisible  world, 
and  mentions  angels,  then  their  combined  powers,  then  the  powers  which 
do  and  may  exist,  then  both  heaven  and  hell,  and,  that  he  might  include 
everything,  except  the  uncreated  God  himself,  he  finishes  with  the  words, 
"  nor  any  created  thing." 

The  whole  passage  is  sublime  in  an  extraordinary  degree.  The  contrast 
is  the  grandest  that  can  be  conceived.  Here  is  the  Christian,  all  weakness 
in  himself,  despised  and  trampled  under  foot  by  the  world,  triumphing 
over  all  existing,  and  all  possible,  and  even  impossible  evils  and  opposition, 
having  only  this  as  his  stay  and  support— that  the  God  who  has  loved  him, 
will  never  cease  to  love,  keep,  and  defend  him ;  yea,  were  everything 
created,  everything  except  God  himself,  leagued  against  him  and  attempt- 
ing his  ruin. — Ed. 


332  COMMENTARIES  ON  THE  CHAP.  IX.  1. 

39.  Which  is  in  Christ,  &e.  That  is,  of  whicli  Christ  is 
the  bond ;  for  he  is  the  beloved  Son,  in  whom  the  Father  is 
well  pleased.  If,  then,  we  are  through  him  united  to  God, 
we  may  be  assured  of  the  immutable  and  unfailing  kindness 
of  God  towards  us.  He  now  speaks  here  more  distinctly 
than  before,  as  he  declares  that  the  fountain  of  love  is  in  the 
Father,  and  affirms  that  it  flows  to  us  from  Christ. 


CHAPTER  IX. 

1.  I  say  the  truth  in  Christ,  I  lie  1.  Veritatem  dico  in  Christo,  non 
not,  my  conscience  also  bearing  me  mentior,  testimonium  simul  niihi 
■witness  in  the  Holy  Ghost,  reddente  mea  conscientia  cum  Spiri- 

tu  sancto, 

2.  That  I  have  great  heaviness  2.  Quod  dolor  sit  mihi  magnus,  et 
and  continual  sorrow  in  my  heart.  assiduus  cruciatus  cordi  meo: 

3.  For  I  could  wish  that  myself  3.  Optarim  enim  ego  ipse  anathe- 
"were  accursed  from  Christ  for  my  ma  esse  a  Christo  pro  fratribus  meis, 
brethren,  my  kinsmen  according  to  cognatis  inquam  meis  secmidum  car- 
the  flesh  :  nem ; 

4.  Who  are  Israelites ;  to  whom  4.  Qui  sunt  Israelitfe,  quorum  est 
pertaineth  the  adoption,  and  the  adoptio,  et  gloria,  et  testamenta,  et 
glory,  and  the  covenants,  and  the  legislatio,  et  cultus,  et  promissiones  ; 
giving  of  the  law,  and  the  service  of 

God,  and  the  promises  ; 

5.  Whose  are  the  fathers,  and  of  5.  Quorum  sunt  Patres,  et  ex 
whom,  as  concerning  the  flesh,  Christ  quibus  est  Christus  secundum  car- 
came,  who  is  over  all,  God  blessed  nem,  qui  est  super  omnia  Deus  bene- 
for  ever.     Amen.  dictus  in  secida.     Amen. 

In  this  chapter  he  begins  to  remove  the  oifences  which 
might  have  diverted  the  minds  of  men  from  Christ :  for  the 
Jews,  for  whom  he  was  appointed  according  to  the  covenant 
of  the  law,  not  only  rejected  him,  but  regarded  him  with 
contempt,  and  for  the  most  part  hated  him.  Hence  one 
of  two  things  seemed  to  follow, — either  that  there  was  no 
truth  in  the  Divine  jjromise, — or  that  Jesus,  whom  Paul 
preached,  was  not  the  Lord's  anointed,  who  had  been  espe- 
cially promised  to  the  Jews.  This  twofold  knot  Paul  fully 
unties  in  what  follows.  He,  however,  so  handles  this  subject, 
as  to  abstain  from  all  bitterness  against  the  Jews,  that  he 
might  not  exasperate  their  minds  ;  and  yet  he  concedes  to 
them  nothing  to  the  injury  of  the  gospel ;  for  he  allows  to 
them  their  privileges  in  such  a  way,  as  not  to  detract  any- 


CHAP.  IX.  1.  EPISTLE  TO  THE  ROMANS.  333 

thing  from  Christ.  But  lie  passes,  as  it  were  abruptly,  to 
the  mention  of  this  subject,  so  that  there  appears  to  be  no 
connection  in  the  discourse.^  He,  however,  so  enters  on  this 
new  subject,  as  though  he  had  before  referred  to  it.  It  so 
happened  in  this  way, — Having  finished  the  doctrine  he  dis- 
cussed, lie  turned  his  attention  to  the  Jews,  and  being  as- 
tonished at  their  unbelief  as  at  something  monstrous,  he 
burst  forth  into  this  sudden  protestation,  in  the  same  way 
as  though  it  was  a  subject  which  he  had  previously  handled; 
for  there  was  no  one  to  whom  this  thought  would  not  of  it- 
self immediately  occur, — "  If  this  be  the  doctrine  of  the  law 
and  the  Prophets,  how  comes  it  that  the  Jews  so  pertina- 
ciously reject  it  V  And  further,  it  was  everywhere  known, 
that  all  that  he  had  hitherto  spoken  of  the  law  of  Moses, 
and  of  the  grace  of  Christ,  was  more  disliked  by  the  Jews, 
than  that  the  faith  of  the  Gentiles  should  be  assisted  by  their 
consent.  It  was  therefore  necessary  to  remove  this  obstacle, 
lest  it  should  impede  the  course  of  the  gospel. 

1.  The  truth  I  say  in  Christ,  &c.  As  it  was  an  opinion 
entertained  by  most  that  Paul  was,  as  it  were,  a  sworn 
enemy  to  his  own  nation,  and  as  it  was  suspected  somewhat 
even  by  the  household  of  faith,  as  though  he  had  taught 
them  to  forsake  Moses,  he  adopts  a  preface  to  prepare  the 
minds  of  his  readers,  before  he  proceeds  to  his  subject,  and 
in  this  preface  he  frees  himself  from  the  false  suspicion  of 
evil  will  towards  the  Jews.  And  as  the  matter  was  not  un- 
worthy of  an  oath,  and  as  he  perceived  that  his  affirmation 
would  hardly  be  otherwise  believed  against  a  prejudice  al- 
ready entertained,  he  declares  by  an  oath  that  he  speaks  the 

^  The  connection  seems  to  be  this :  he  had  been  speaking  of  the  impos- 
sibility of  separating  God's  people  from  the  protecting  influence  and  pre- 
serving power  of  his  love  ;  he  had  clearly  shown,  that  no  divorce  or  separa- 
tion can  take  place  through  any  possible  circumstances.  Then  the  Jews 
might  say,  "  If  this  be  true,  then  we  are  safe,  we  are  still  God's  people." 
Hence  he  proceeds  to  remove  this  objection,  and  in  order  to  prepare  their 
mind  to  receive  what  he  is  going  to  say  and  to  prove,  he  speaks  first  of  his 
deep  concern  for  their  welfare:  and  then  he  resumes  the  doctrine  he 
touched  upon  in  verses  28,  29,  and  3U  of  the  former  chapter,  and  illustrates 
it  by  a  reference  to  the  past  dealings  of  God  with  the  Jews,  and  proves  it 
by  passages  from  the  ancient  Prophets.  He  shows  that  God's  people  are 
the  called  according  to  his  purpose,  and  not  all  who  wear  the  outward  sym- 
bol of  his  covenant. — Ed. 


334  COMMENTARIES  ON  THE  CHAP.  IX.   2. 

truth.  By  this  example  and  the  like,  (as  I  reminded  you 
in  the  first  chapter,)  we  ought  to  learn  that  oaths  are  lawful, 
that  is,  when  they  render  that  truth  credible  which  is  neces- 
sary to  be  known,  and  which  would  not  be  otherwise  believed. 

The  expression,  In  Christ,  means  "according  to  Christ.''^ 
By  adding  /  He  not,  he  signifies  that  he  speaks  without 
fiction  or  disguise.  My  conscience  testifying  to  me,  &c.  By 
these  words  he  calls  his  own  conscience  before  the  tribunal 
of  God,  for  he  brings  in  the  Spirit  as  a  witness  to  his  feeling. 
He  adduced  the  Spirit  for  this  end,  that  he  might  more 
fully  testify  that  he  was  free  and  pure  from  an  evil  dispo- 
sition, and  that  he  pleaded  the  cause  of  Christ  under  the 
guidance  and  direction  of  the  Spirit  of  God.  It  often  hap- 
pens tliat  a  person,  blinded  by  the  passions  of  the  flesh, 
(though  not  purposing  to  deceive,)  knowingly  and  wilfully 
obscures  the  light  of  truth.  But  to  swear  by  the  name  of 
God,  in  a  proper  sense  of  the  word,  is  to  call  him  as  a  witness 
for  the  purpose  of  confirming  what  is  doubtful,  and  at  the 
same  time  to  bind  ourselves  over  to  his  judgment,  in  case 
we  say  what  is  false. 

2.  That  I  have  great  sorrow,  &c.  He  dexterously  man- 
ages so  to  cut  short  his  sentence  as  not  yet  to  express  what 
he  was  going  to  say  ;  for  it  was  not  as  yet  seasonable  openly 
to  mention  the  destruction  of  the  Jewish  nation.  It  may 
be  added,  that  he  thus  intimates  a  greater  measure  of  sorrow, 
as  imperfect  sentences  are  for  the  most  part  full  of  pathos. 

^  "  Idem  valet  ac  secundum  Christum, — it  is  the  same  with  According 
to  Christ ;"  "  Xtys/  Iv  '^^iittm — I  speak  in  Christ,"  that  is,  as  a  Christian ; 
to  be  in  Christ  and  to  be  a  Christian  is  the  same.  This  idea  bears  on  the 
import  of  the  passage  more  than  any  other.  It  is  as  though  he  said, 
"  Though  I  am  in  Christ  or  a  Christian,  yet  I  tell  you  this  as  the  truth  or 
the  fact,  and  I  have  the  testimony  of  conscience  enlightened  by  the  Spirit, 
that  I  have  great  grief  and  unceasing  sorrow  on  your  account."  The  Jews 
had  the  impression  that  the  Apostle,  having  become  the  follower  of  Christ, 
must  have  necessarily  entertained  hatred  towards  them,  and  must  have 
therefore  felt  no  concern  for  them ;  for  this  is  really  the  case  with  all  real 
apostates,  that  is,  with  those  who  leave  the  truth  for  error,  but  not  with 
them  who  leave  error  for  the  truth.  To  obviate  this  impression  seems  to 
have  been  the  object  here.  How  the  idea  of  an  oath  comports  with  what 
follows  it  is  difficult  to  see.  It  is  no  argument  to  say  that  h  here  means 
the  same  as  in  Matt.  v.  34,  where  it  follows  the  verb  ''to  swear."  There 
is  a  passage  similar  to  this  in  Eph.  iv.  17  ;  but  sv  xv^ico  there  clearly  signi- 
fies "by  the  Lord's  authority."  We  may  add,  that  to  swear  by  Christ 
would  have  had  no  influence  on  the  Jews. — Ed. 


CHAP.  IX.  3.  EPISTLE  TO  THE  ROMANS.  335 

But  ho  will  })rescntly  express  the  cause  of  his  sorrow,  after 
having  more  fully  testified  his  sincerity. 

But  the  perdition  of  the  Jews  caused  very  great  anguish 
to  Paul,  though  he  knew  that  it  happened  through  the 
will  and  providence  of  God.  We  hence  learn  that  the  obe- 
dience we  render  to  God's  providence  does  not  prevent  us 
from  grieving  at  the  destruction  of  lost  men,  though  we  l<now 
that  they  are  thus  doomed  by  the  just  judgment  of  God  ; 
for  the  same  mind  is  capable  of  being  influenced  by  these 
two  feelings  :  that  when  it  looks  to  God  it  can  willingly  bear 
the  ruin  of  those  whom  he  has  decreed  to  destroy  ;  and  that 
when  it  turns  its  thoughts  to  men,  it  condoles  with  their 
evils.  They  are  then  much  deceived,  who  say  that  godly 
men  ought  to  have  apathy  and  insensibility,  {aTrddetav  koI 
dvaXyrjo-iav,)  lest  they  should  resist  the  decree  of  God. 

8.  For  I  could  wish,  &c.  He  could  not  have  expressed  a 
greater  ardour  of  love  than  by  what  he  testifies  here  ;  for 
that  is  surely  perfect  love  which  refuses  not  to  die  for  the 
salvation  of  a  friend.  But  there  is  another  word  added, 
anathema,  which  proves  that  he  speaks  not  only  of  temporal 
but  of  eternal  death  ;  and  he  explains  its  meaning  when  he 
says,  from  Christ,  for  it  signifies  a  separation.  And  what 
is  to  be  separated  from  Christ,  but  to  be  excluded  from  the 
hope  of  salvation  ?  It  was  then  a  proof  of  the  most  ardent 
love,  that  Paul  hesitated  not  to  wish  for  himself  that  con- 
demnation which  he  saw  impending  over  the  Jews,  in  order 
that  he  might  deliver  them.  It  is  no  objection  that  he  knew 
that  his  salvation  was  based  on  the  election  of  God,  which 
could  by  no  means  fail ;  for  as  those  ardent  feelings  hurry 
us  on  impetuously,  so  they  see  and  regard  nothing  but  the 
object  in  view.  So  Paul  did  not  connect  God's  election  with 
his  wish,  but  the  remembrance  of  that  being  passed  by,  he 
was  wholly  intent  on  the  salvation  of  the  Jews. 

Many  indeed  doubt  whether  this  was  a  lawful  desire ;  but 
this  doubt  may  be  thus  removed :  the  settled  boundary  of 
love  is,  that   it  proceeds  as  far  as  conscience  permits  ;^  if 

»  "  Ut  ad  aras  usque  procedat."  Amsworth  gives  a  similar  phrase  and 
explains  its  reason,  "  Usque  ad  aras  amicus — As  far  as  conscience  permits," 
Gell.,  because  in  swearing  they  held  the  horns  of  the  altar. — Ed. 


336  COMMENTARIES  ON  THE  CHAP.  IX.  8. 

then  we  love  in  God  and  not  without  God's  autliority,  our 
love  can  never  be  too  much.  And  such  was  the  love  of  Paul ; 
for  seeing-  his  own  nation  endued  with  so  many  of  God's 
benefits,  he  loved  God's  gifts  in  them,  and  them  on  account 
of  God's  gifts  ;  and  he  deemed  it  a  great  evil  that  those 
gifts  should  perish,  hence  it  was  that  his  mind  being  over- 
whelmed, he  burst  forth  into  this  extreme  wish.^ 

'  Most  of  those  who  take  this  view  of  the  passage  express  the  inipHed 
condition  more  distinctly  than  is  done  here.  They  have  regarded  the 
wish  in  this  sense,  "  I  could  wish  were  it  right  or  lawful."  So  thought 
Chrysostom,  Photius,  Theophylact,  Luther,  Parens,  Beza,  Estim,  Light- 
foot,  Witsius,  Mede,  Whitby,'a.nd  others.  The  words  of  Photius  are  given 
by  Wolfius,  "  He  says  not,  I  wish  to  be  separated,  but  I  could  wish,  that 
is  were  it  possible — tiv^^of/.'/it  «v,  rovT^  'kttiv,  iI^uvo-tov  yiv."  IStuart  wciA  Hodge 
adopt  the  same  view.  "  It  was  a  conditional  wish,"  says  Pareus,  "  like 
that  of  Christ  in  Matt.  xxvi.  39.  Christ  knew  and  Paid  knew  that  it 
could  not  be  granted,  and  yet  both  expressed  their  strong  desire."  See 
E.x.  xxxii.  32. 

Almost  all  critics  agree  that  the  Vulgate  is  wrong  in  rendering  the 
verb  optabam — "I  did  wish,"  as  though  the  Apostle  referred  to  the  time, 
as  Ambrose  supposed,  when  he  was  a  Pharisee;  but  this  is  wholly  incon- 
sistent with  the  tenor  of  the  passage.  Erasmus,  Orotius,  Beza,  and  most 
others  regard  the  verb  as  having  an  optative  meaning  ;  av  being  under- 
stood after  it,  as  the  case  is  with  iSoyXs/^^v  in  Acts  xxv.  22,  and  ^'^sXov  in 
Gal.  iv.  20. 

There  are  two  other  opinions  which  deserve  notice.  The  first  is,  that 
"anathema"  here  means  excommunication,  and  that  "from  Christ"  sig- 
nifies from  his  Church,  Christ  the  head  being  taken  for  his  body  the 
Church,  as  in  1  Cor.  xii.  12,  and  in  Gal.  iii.  27,  according  to  the  manner 
of  the  Hebrews,  as  Grotius  says,  who  called  the  wife  by  the  name  of  the 
husband.  Is.  iv.  1.  This  is  the  view  taken  by  Hammond,  Grotius,  and 
some  of  the  Lutheran  divines.  But  the  word  "anathema"  has  not  in 
Scripture  this  meaning,  though  in  after-ages  it  had  attained  it  both  in  the 
Church  and  among  the  Rabbins.  In  the  New  Testament  it  occurs  only 
here  and  in  Acts  xxiii.  14  ;  1  Cor.  xii.  3  :  xvi.  22  ;  and  Gal.  i.  8,  9  ;  and 
the  verb  avah/^aTiZa  is  found  in  Mark  xiv.  71  ;  Acts  xxiii.  12,  14,  21  ;  and 
with  xxTu  prefixed  in  Matt.  xxvi.  74.  The  corresponding  word  in  Hebrew, 
Din,  rendered  "  anathema"  by  the  Septuaghd,  means  two  things  :  what 
is  separated  for  a  holy  purpose  and  wholly  devoted  to  God,  incapable  of 
being  redeemed,  Lev.  xxvii.  28 ;  and  what  is  set  apart  and  devoted  to 
death  or  destruction.  Josh.  vi.  17  ;  Ezra  x.  8.  It  never  means  excommu- 
nication, but  cutting  off  by  death.  Compare  Ex.  xxii.  20,  and  Deut.  xiii. 
1-11.  It  has  hence  been  applied  to  designate  a  man  that  is  execrable  and 
accursed,  deserving  death.  So  the  Apostle  uses  it  in  1  Cor.  xvi.  22,  and 
Gal.  i.  8,  9. 

The  other  view  is  more  in  accordance  with  the  meaning  of  the  term. 
It  is  thought  that  "  anathema"  means  an  ignominious  death,  and  that  of 
one  apparently  separated  from  Christ ;  or  that  he  wished  to  be  made  "  an 
anathema"  by  Christ,  or  for  the  sake  of  Clirist,  or  after  Christ,  that  is,  his 
example.  The  words  a-jri  too  x^io-tov  create  all  the  difficiilty  in  this  case. 
This  is  the  explanation  given  by  Jerome,  Locke,  Limborch,  Doddridge, 


CHAP.  IX.  3.  EPISTLE  TO  THE  ROMANS.  337 

Thus  I  consent  not  to  tlie  opinion  of  those  who  think  that 
Paul  spoke  these  words  from  regard  to  God  only,  and  not  to 
men  ;  nor  do  I  agree  with  others,  who  say,  that  without  any 
thought  of  God,  he  was  influenced  only  by  love  to  men :  but 
I  connect  the  love  of  men  with  a  zeal  for  God's  glory. 

I  have  not,  however,  as  yet  explained  that  which  is  the 
chief  thing, — that  the  Jews  are  here  regarded  as  they  were 
adorned  with  those  singular  tokens,  by  wliich  they  were  dis- 
tinguished from  the  rest  of  mankind.  For  God  had  by  his 
covenant  so  highly  exalted  them,  that  by  their  fall,  the  faith- 
fulness and  truth  of  God  himself  seemed  also  to  fail  in  the 
world  :  for  that  covenant  would  have  thus  become  void,  the 
stability  of  which  was  promised  to  be  perpetual,  as  long  as 
the  sun  and  moon  should  shine  in  heaven.  (Ps.  Ixxii.  7.) 
So  that  the  abolition  of  this  would  have  been  more  strange, 
than  the  sad  and  ruinous  confusion  of  the  whole  world.  It 
was  not  therefore  a  simple  and  exclusive  regard  for  men  :  for 
though  it  is  better  that  one  member  should  perish  than  the 
whole  body  ;  it  was  yet  for  this  reason  that  Paul  had  such  a 
high  regard  for  the  Jews,  because  he  viewed  them  as  bearing 
the  character,  and,  as  they  commonly  say,  the  quality  of  an 
elect  people  ;  and  this  will  appear  more  evident,  as  we  shall 
soon  see,  from  what  follows. 

The  words,  Tny  kinsmen  according  to  the  fiesh,  though  they 
contain  nothing  new,  do  yet  serve  much  for  amplification. 
For  first,  lest  any  one  should  think  that  he  willingly,  or  of 
his  own  accord,  sought  cause  of  quarrel  with  the  Jews,  he 
intimates,  that  he  had  not  put  oif  the  feeling  of  kindred,  so 
as  not  to  be  affected  with  the  destruction  of  his  own  flesh. 
And  secondly,  since  it  was  necessary  that  the  gospel,  of 

and  Scott.     The  first  meaning,  however,  as  materially  given  by  Calvin,  is 
the  most  obvious  and  natural. 

Both  Haldane  and  Chalmers  follow  the  Vulgate,  and  put  the  clause  in 
a  parenthesis,  as  expressing  the  Apostle's  wish  when  unconverted ;  but 
there  is  altogether  an  incongruity  in  the  terms  he  employs  to  express  this 
wish  ;  he  siu-ely  would  not  have  said  that  he  -wished  to  be  separated  from 
Christ  as  an  accursed  thing,  for  that  is  the  meaning  of  anathema  ;  for 
while  he  was  a  Pharisee  he  deemed  it  a  privilege  and  an  honour  even  to 
persecute  Christ.  And  we  cannot  suppose  that  the  Apostle  would  now 
describe  his  former  wish  in  terms  unsuitable  to  what  it  really  was,  but  as 
he  now  regarded  it. — Ed. 


838  COMMENTARIES  ON  THE  CHAP.  IX.  4. 

which  he  was  the  preacher,  should  go  forth  from  Sion,  he 
does  not  in  vain  pronounce  an  eulogy  in  so  many  words  on 
his  own  kindred.  For  the  qualifying  expression,  according 
to  the  flesh,  is  not  in  my  view  added  for  the  sake  of  extenu- 
ation, as  in  other  places,  but,  on  the  contrary,  for  the  sake  of 
expi'essing  his  faith  :  for  though  the  Jews  had  disowned 
Paul,  he  yet  concealed  not  the  fact,  that  he  had  sprung  from 
that  nation,  the  election  of  whom  was  still  strong  in  the  root, 
though  the  branches  had  withered.  What  Budceus  says  of  the 
word  anathema,  is  inconsistent  with  the  opinion  of  Chrysos- 
toni,  who  makes  dvd6efj,a  and  dvcidrj/xa,  to  be  the  same. 

4.  Who  are  Israelites,  &c.  Here  the  reason  is  now  more 
plainly  given,  why  the  destruction  of  that  people  caused  him 
so  much  anguish,  that  he  was  prepared  to  redeem  them  by 
his  own  death,  namely,  because  they  were  Israelites  ;  for  the 
relative  pronoun  is  put  here  instead  of  a  causative  adverb. 
In  like  manner  this  anxiety  took  hold  on  Moses,  when  he 
desired  that  he  should  be  blotted  out  of  the  book  of  life, 
rather  than  that  the  holy  and  chosen  race  of  Abraham  should 
be  reduced  to  nothing.  (Ex.  xxxii.  32.)  Then  in  addition 
to  his  kind  feeling,  he  mentions  also  other  reasons,  and  tliose 
of  a  higher  kind,  which  made  him  to  favour  the  Jews,  even 
because  the  Lord  had,  as  it  were,  by  a  kind  of  privilege,  so 
raised  them,  that  they  were  separated  from  the  common 
order  of  men  :  and  these  titles  of  dignity  were  testimonies 
of  love ;  for  we  are  not  wont  to  speak  thus  favourably,  but 
of  those  whom  we  love.  And  though  by  their  ingratitude 
they  rendered  themselves  unworthy  to  be  esteemed  on  ac- 
count of  these  gifts  of  God,  yet  Paul  continued  justly  to 
resjject  them,  that  he  might  teach  us  that  the  ungodly  can- 
not so  contaminate  the  good  endowments  of  God,  but  that 
they  always  deserve  to  be  praised  and  admired  :  at  the  same 
time,  those  who  abuse  them  acquire  thereby  nothing  but  a 
greater  obloquy.  But  as  we  are  not  to  act  in  such  a  manner 
as  to  contemn,  through  a  detestation  of  the  ungodly,  the 
gifts  of  God  in  them  ;  so,  on  the  other  hand,  we  must  use 
prudence,  lest  by  our  kind  esteem  and  regard  for  them  we 
make  them  proud,  and  especially  lest  our  praises  bear  the 
appearance  of  flattery.     But  let  us  imitate  Paul,  who  eon- 


CHAP.  IX.  4.  EPISTLE  TO  THE  ROMANS.  339 

ceded  to  the  Jews  their  privileges  in  such  a  manner,  that  lie 
afterwards  declared  that  they  were  all  of  no  worth  without 
Christ.  But  it  was  not  in  vain  that  he  mentioned  this  as 
one  of  their  praises, — that  they  were  Israelites  ;  for  Jacob 
prayed  for  this  as  a  groat  favour,  that  they  should  be  called 
by  his  name.     (Gen.  xlviii.  IG.) 

Whose  are  the  adoption,  &c.  The  whole  drift  of  Paul's 
discourse  is  to  this  purpose, — that  though  the  Jews  by  their 
defection  had  produced  an  ungodly  divorce  between  God 
and  themselves,  yet  the  liglit  of  God's  favour  was  not  wholly 
extingtiished,  according  to  what  he  had  also  said  in  ch.  iii.  3. 
They  had  indeed  become  unbelievers  and  had  broken  his 
covenant ;  but  still  their  perfidy  had  not  rendered  void  the 
faithfulness  of  God ;  for  he  had  not  only  reserved  for  him- 
self some  remnant  seed  from  thie  whole  multitude,  but  had 
as  yet  continued,  according  to  their  hereditary  right,  the 
name  of  a  Church  among  them. 

But  though  they  had  already  stripped  tliemselves  of  these 
ornaments,  so  that  it  availed  them  nothing  to  be  called  the 
children  of  Abraham,  yet  as  there  was  a  danger,  lest  through 
tlieir  fault  the  majesty  of  the  gospel  should  be  depreciated 
among  the  Gentiles,  Paul  does  not  regard  what  they  deserved, 
but  covers  their  baseness  and  disgraceful  conduct  by  throw- 
ing vails  over  them,  until  the  Gentiles  were  fully  persuaded, 
that  the  gospel  had  flowed  to  them  from  the  celestial  foun- 
tain, from  the  sanctuary  of  God,  from  an  elect  nation.  For 
the  Lord,  passing  by  other  nations,  had  selected  them  as  a 
people  peculiar  to  himself,  and  had  adoj^ted  them  as  his 
children,  as  he  often  testifies  by  Moses  and  the  prophets ; 
and  not  content  simply  to  give  them  the  name  of  children, 
he  calls  them  sometimes  his  first-begotten,  and  sometimes 
his  beloved.  So  the  Lord  says  in  Ex.  iv.  22, — "  My  first- 
begotten  son  is  Israel  ;  let  my  son  go,  that  he  may  serve 
me."  In  Jer.  xxxi.  9,  it  is  said,  "  I  am  become  a  Father 
to  Israel,  and  Ephraim  is  my  first-begotten :"  and  again, 
"  Is  not  my  son  Ephraim  precious  to  me  ?  Is  he  not  a  de- 
lightful child  ?  Hence  troubled  for  him  are  my  bowels,  and 
I  will  yet  pity  him."  By  these  words  he  means,  not  only  to 
set  forth  his  kindness  towards  the  people  of  Israel,  but 


S4-0  COMMENTARIES  ON  THE  CHAP  IX.  4. 

rather  to  exhibit  the  efficacy  of  adoption,  through  which  the 
promise  of  the  celestial  inheritance  is  conveyed. 

Glory  means  the  excellency  into  which  the  Lord  had 
raised  up  that  people  above  all  other  nations,  and  that  in 
many  and  various  ways,  and  especially  by  dwelling  in  the 
midst  of  them  ;  for  besides  many  other  tokens  of  his  pre- 
sence, he  exhibited  a  singular  proof  of  it  in  the  ark,  where 
he  gave  responses,  and  also  heard  his  people,  that  he  might 
show  forth  his  power  in  helping  them  :  and  for  this  reason 
it  was  called  "  the  glory  of  God."     (1  Sam.  iv.  22.)^ 

As  he  has  distinguished  here  between  covenants^  and  pro- 
mises, we  may  observe  this  difference, — that  a  covenant  is 
that  which  is  expressed  in  distinct  and  accustomed  words,  and 
contains  a  mutual  stipulation,  as  that  which  was  made  with 
Abraham ;  but  promises  are  what  we  meet  with  everywhere  in 
Scripture ;  for  when  God  had  once  made  a  covenant  with  liis 
ancient  people,  he  continued  to  oifer,  often  by  new  promises, 
his  favour  to  them.  It  hence  follows,  that  promises  are  to 
be  traced  up  to  the  covenant  as  to  their  true  source  ;  in  the 
same  manner  as  the  special  helps  of  God,  by  which  he  testi- 
fies his  love  towards  the  faithful,  may  be  said  to  flow  from 
the  true  fountain  of  election.  And  as  the  law  was  nothing 
more  than  a  renewal  of  the  covenant,  and  more  fully  sanc- 
tioned the  remembrance  of  it,  legislation,  or  the  giving  of 
the  law,  seems  to  be  here  peculiarly  applied  to  the  things 
which  the  law  decreed  :  for  it  was  no  common  honour  con- 
ferred on  the  Jewish  people,  that  they  had  God  as  their 
lawgiver.     For  if  some  gloried  in  their  Solon s  and  Lycur- 

'  Vitringa  thinks  that  "  the  glory"  was  the  pillar  of  fire  and  the  cloud 
in  the  wilderness:  but  Beza,  Orotiiis,  and  Hammond  agree  with  Calvin, 
that  the  ark  is  meant.  See  Ps.  Ixxviii.  61.  It  seems  to  refer  to  those 
manifestations  made  in  the  tabernacle,  and  afterwards  in  the  temple,  by 
peculiar  brightness  or  splendour.  See  Ex.  xl.  34;  and  1  Kings  viii.  11. 
This  splendour  or  glory  signified  God's  presence,  a  privilege  peculiar  to  the 
Israelites. — Ed. 

^  Why  he  mentions  "  covenants,"  «'  ^la^^xxt,  in  the  plural  number,  has 
been  variously  accounted  for, — "  there  were  A^arious  things  included — the 
land  of  Canaan,  prosperity,  and  the  priesthood, — there  were  three  laws — 
the  moral,  ceremonial,  and  judicial, — there  were  several  repetitions  of  the 
covenant  made  to  the  patriarchs:"  but  if  we  read  Gal.  iii.  17,  we  shall 
see  the  true  reason,  for  the  Apostle  there  makes  a  distinct  difference  be- 
tween the  Abrahamic  and  the  Mosaic  covenant ;  but  both  these  belonged 
to  the  Jews.     See  also  Eph.  ii.  12. — Ed. 


CHAP.  IX.  5.  EPISTLE  TO  THE  ROMANS.  341 

guses,  how  mucli  more  reason  was  there  to  glory  in  the 
Lord  ?  of  this  vou  have  an  account  in  Dcut.  iv.  32.  By 
worship  he  understands  that  part  of  the  hiw  in  which  the 
legitimate  manner  of  worshipping  God  is  prescribed,  such  as 
rites  and  ceremonies.  These  ouglit  to  have  been  deemed 
lawful  on  account  of  God's  appointment ;  without  which, 
whatever  men  devise  is  nothing  but  a  profanation  of  re- 
ligion. 

5.  Whose  are  the  fathers,  &c.  It  is  indeed  of  some  im- 
portance to  be  descended  from  saints  and  men  beloved  of 
God,  since  God  promised  to  the  godly  fathers  mercy  with 
regard  to  their  children,  even  to  thousand  generations,  and 
especially  in  the  words  addressed  to  Abraham,  Isaac,  and 
Jacob,  as  we  find  in  Gen.  xvii.  4,  and  in  other  passages.  It 
matters  not,  that  this  by  itself,  when  separated  from  the  fear 
of  God  and  holiness  of  life,  is  vain  and  useless  :  for  we  find 
the  same  to  have  been  the  case  as  to  worship  and  glory,  as 
it  is  evident  everywhere  in  the  prophets,  especially  in  Is.  i. 
11  ;  Ix.  1  ;  and  also  in  Jer.  vii.  4.  But  as  God  dignified 
these  things,  when  joined  with  attention  to  godliness,  with 
some  degree  of  honour,  he  justly  enumerated  them  among 
the  privileges  of  the  Jews.  They  are  indeed  said  to  be  the 
heirs  of  the  promises  for  this  very  reason, — because  they  de- 
scended from  the  fathers.    (Acts  iii.  25.) 

From  whom  is  Christ,  &c.  They  who  apply  this  to  the 
fathers,  as  though  Paul  meant  only  to  say  that  Christ  had 
descended  from  the  fathers,  have  no  reason  to  allege  :  for 
his  object  was  to  close  his  account  of  the  pre-eminence  of 
the  Jews  by  this  encomium, — that  Christ  proceeded  from 
them  ;  for  it  was  not  a  thing  to  be  lightly  esteemed,  to 
have  been  united  by  a  natural  relationship  with  the  Re- 
deemer of  the  world  ;  for  if  he  had  honoured  the  whole 
human  race,  in  joining  himself  to  us  by  a  community  of 
nature,  much  more  did  he  honour  them,  with  whom  he  had 
a  closer  bond  of  union.  It  must  at  the  same  time  be  always 
maintained,  that  when  this  favour  of  being  allied  by  kin- 
dred is  unconnected  with  godliness,  it  is  so  far  from  being 
an  advantage,  that  on  the  contrary  it  leads  to  a  greater  con- 
demnation. 


342  COMMENTARIES  UN  THE  CHAP.  IX.  5, 

But  we  have  here  a  remarkable  passage, — that  in  Christ 
two  natures  are  in  such  a  manner  distinguished,  that  they 
are  at  the  same  time  united  in  the  very  person  of  Christ : 
for  by  saying  that  Christ  had  descended  from  the  Jews,  he 
dechired  his  real  humanity.  The  words  according  to  the 
flesh,  which  are  added,  imply  that  he  had  something  superior 
to  flesh  ;  and  here  seems  to  be  an  evident  distinction  made 
between  humanity  and  divinity.  But  he  at  last  connects 
both  together,  where  he  says,  that  the  Christ,  who  had  de- 
scended from  the  Jews  according  to  tlie  flesh,  is  God  blessed 
for  ever. 

"We  must  further  observe,  that  this  ascription  of  praise  be- 
longs to  none  but  only  to  the  true  and  eternal  God ;  for  he  de- 
clares in  another  place,  (1  Tim.  i.  17,)  that  it  is  the  true  God 
alone  to  whom  honour  and  glory  are  due.  They  who  break 
ofi"  this  clause  from  the  previous  context,  that  they  may  take 
away  from  Christ  so  clear  a  testimony  to  his  divinity,  most 
presumptuously  attempt  to  introduce  darkness  in  the  midst  of 
the  clearest  light ;  for  the  words  most  evidently  mean  this, 
— Christ,  who  is  from  the  Jews  according  to  the  flesh,  is  God 
blessed  for  ever}     And  I  doubt  not,  but  that  Paul,  who  had 

1  Stuart  has  in  a  most  convincing  manner  vindicated  the  true  and  obvi- 
ous meaning  of  this  clause.  There  is  no  reading  of  any  authority,  nor  any 
early  version,  that  affects  the  genuineness  of  the  received  text :  and  it  is 
amazing  what  ingenuity  has  been  exercised  by  various  critics  to  evade  the 
plain  construction  of  the  passage, — a  remarkable  instance  of  the  debasing 
power  of  preconceived  notions.  It  is  somewhat  singular  too,  that  some 
who  professed  at  least  the  doctrine  of  Christ's  divinity,  such  as  Erasmus, 
Whitby,  and  Locke,  have  attempted  to  make  changes  in  the  text,  and  those 
for  the  most  part  conjectural,  by  wlaich  the  obvious  meaning  is  wholly 
altered. 

It  is  very  clearly  shown  by  Stuart,  that  the  very  position  of  the  words, 
and  their  connection  with  the  context,  will  admit  of  no  other  construction 
than  that  which  our  version  contains. 

It  is  well  known,  that  in  Hebrew  the  word  "  blessed  "  is  always  placed 
before  "  God,"  or  Jehovah,  when  it  is  an  ascription  of  praise ;  and  it  ap- 
pears that  the  Septuagint  has  in  more  than  thirty  instances  followed  the 
same  order,  and,  indeed,  in  every  instance  except  one,  (Ps.  Ixvii.  19,)  and 
that  evidently  a  typographical  mistake.  The  same  is  the  case  with  all 
the  examples  in  the  New  Testament.  So  that  if  the  phrase  here  was 
a  doxology,  it  must  have  been  written  ilxoyr,TOi  o  ^los.  In  the  Welsh 
language,  which  in  many  of  its  idioms  is  identically  the  same  with  the 
Hebrew,  the  order  of  the  words  is  the  same :  when  it  is  a  doxology,  the 
word  "  blessed "  invariably  precedes  the  word  '•  God  ;"  and  when  other- 
wise it  follows  it. 

The  opinion  of  Chrysoatom  on  this  sentence,  to  which  Erasvitis  attaches 


CHAP.  IX.  6.  EPISTLE  TO  THE  ROMANS.  343 

to  contend  hard  with  a  reproach  urged  against  him,  did  de- 
signedly raise  up  his  own  mind  to  the  contemplation  of  the 
eternal  glory  of  Christ;  nor  did  he  do  this  so  much  for  his 
own  sake  individually,  as  for  the  purpose  of  encouraging- 
others  hy  his  example  to  raise  up  their  thoughts. 

6.  Not  as  though  the  word  of  God  6.  Neque  tamen,  quasi  exciderit 
hath  taken  none  effect.  For  they  are  verbum  Dei:  non  enim  onines  qui 
not  all  Israel  which  are  of  Israel :  sunt  ex  Israele  sunt  Israelitae  : 

7.  Neither,  because  they  are  the  7.  Nee  qui  sunt  semen  Abraham, 
seed  of  Abraham,  are  they  all  chil-  ideo  omnes  liUi ;  sed  in  Isaac  voca- 
dren :  but,  In  Isaac  shall  thy  seed  bitur  tibi  semen  : 

be  called ; 

8.  That  is.  They  which  are  the  8.  Hoc  est,  non  qui  sunt  filii  car- 
children  of  the  flesh,  these  are  not  nis,  ii  filii  sunt  Dei ;  sed  qui  sunt 
the  children  of  God  :  but  the  chil-  filii  promissionis,  censebuntiu-  in 
dren  of  the  promise  are  counted  for  semen : 

the  seed. 

9.  For  this  is  the  word  of  promise,  9.  Promissionis  enim  verbum  hoc 
At  this  time  wiU  I  come,  and  Sarah  est,  Secundum  hoc  tempus  veniam, 
shall  have  a  son.  et  erit  Sarse  filius. 

6.  Not  however,  &c.  Paul  had  been  carried  away  by  the 
ardour  of  his  wish,  as  it  were,  into  an  excess  of  feeling,  {in 
ecstasin,)  but  now,  returning  to  discharge  his  office  as  a 
teacher,  he  adds  what  may  be  viewed  as  somewhat  qualifying 
what  he  had  said,  as  though  he  would  restrain  immoderate 
grief.  And  inasmuch  as  by  deploring  the  ruin  of  his  own 
nation,  this  inconsistency  seems  to  follow,  that  the  covenant 
made  by  God  with  the  seed  of  Abraham  had  failed,  (for  the 
favour  of  God  could  not  have  been  wanting  to  the  Israelites 
without  the  covenant  being  abolished,)  he  reasonably  anti- 
cipates this  inconsistency,  and  shows,  that  notwithstanding 
the  great  blindness  of  the  Jews,  the  favour  of  God  continued 
still  to  that  people,  so  that  the  truth  of  the  covenant  re- 
mained firm. 

some  importance,  is  of  no  value  whatever,  as  he  did  not  understand  Hebrew: 
and  Paul,  for  the  most  part,  wrote  as  a  Hebraist. 

The  participle  av,  being  put  for  IfTi,  is  what  is  common  in  Hebrew  and 
in  the  New  Testament.  See  a  remarkable  instance  of  two  participles  and 
a  verb  in  the  middle,  in  Rev.  i.  4.  It  has  been  said,  that  "  amen  "  im- 
suitably  follows  a  declarative  sentence;  but  see  an  instance  in  ch.  i.  25. 

It  is  justly  observed  by  Stuart,  that  the  context  requires  the  application 
of  this  sentence  to  Christ,  as  otherwise  there  would  be  no  antithesis  to  the 
words  "  according  to  the  flesh." — Ed. 


344  COMMENTARIES  ON  THE  CHAP.  IX.  6. 

Some  read,  "  But  it  is  not  possible,"  &c.,  as  though  it  were 
in  Greek  olov  re  ;^  but  as  I  find  this  reading  in  no  copy,  I 
adopt  the  common  reading.  Not  hoivever  that  it  had  failed, 
&c.,  and  according  to  this  sense,  "  That  I  deplore  the  de- 
struction of  my  nation  is  not  because  I  think  the  promise, 
given  formerly  by  God  to  Abraham,  is  now  void  or  abolished.'"' 

For  not  all,  &c.  The  statement  is, — that  the  promise  was 
so  given  to  Abraham  and  to  his  seed,  that  the  inheritance 
did  not  belong  to  every  seed  without  distinction  ;  it  hence 
follows  that  the  defection  of  some  does  not  prove  that  the 
covenant  does  not  remain  firm  and  valid. 

But  that  it  may  be  more  evident  on  what  condition  the 
Lord  adopted  the  posterity  of  Abraham  as  a  peculiar  people 
to  himself,  two  things  are  to  be  here  considered.  The  first 
is,  That  the  promise  of  salvation  given  to  Abraham  belongs 
to  all  who  can  trace  their  natural  descent  to  him  ;  for  it  is 
offered  to  all  without  exception,  and  for  this  reason  they  are 
rightly  called  the  heirs  of  the  covenant  made  with  Abraham ; 
and  in  this  respect  they  are  his  successors,  or,  as  Scripture 
calls  them,  the  children  of  the  promise.  For  since  it  was 
the  Lord's  will  that  his  covenant  should  be  sealed,  no  less 
in  Ishmael  and  Esau,  than  in  Isaac  and  Jacob,  it  appears 
that  they  were  not  wholly  alienated  from  him  ;  excejat,  it 
may  be,  you  make  no  account  of  the  circumcision,  which 
was  conferred  on  them  by  God's  command  ;  but  it  cannot  be 
so  regarded  without  dishonour  to  God.  But  this  belonged 
to  them,  according  to  what  the  Apostle  had  said  before, 
"  whose  are  the  covenants,"  though  they  were  unbelieving  ; 
and  in  Acts  iii.  25,  they  are  called  by  Peter,  the  children  of 
the  covenants,  because  they  were  the  descendants  of  the 
Prophets.  The  second  point  to  be  considered  is.  That  the 
children  of  the  promise  are  strictly  those  in  whom  its  power 
and  effect  are  found.  On  this  account  Paul  denies  here 
that  all  the  children  of  Abraham  were  the  children  of  God, 
though  a  covenant  had  been  made  with  them  by  the  Lord, 

*  Were  this  the  case,  the  verb  which  follows,  as  Woljius  says  and  proves 
by  an  example,  must  have  been  in  the  infinitive  mood.  Piscator  says  the 
same.  But  Parens  and  Beza  take  this  to  be  the  meaning ;  and  so  does 
Macknight,  "  Now  it  is  not  possible  that  the  promise  of  God  hath  fallen." 
—Ed. 


CHAP.  IX.  7.  EPISTLE  TO  THE  ROMANS.  345 

for  few  continued  in  the  faith  of  the  covenant ;  and  yet  God 
himself  testifies,  in  the  sixth  chapter  of  Ezekiel,  that  they 
were  all  regarded  by  him  as  children.  In  short,  when  a 
whole  people  are  called  the  heritage  and  the  peculiar  people 
of  God,  what  is  meant  is,  that  they  have  been  chosen  by  the 
Lord,  the  j^romise  of  salvation  having  been  offered  them  and 
confirmed  by  the  symbol  of  circumcision  ;  but  as  many  by 
their  ingratitude  reject  this  adoption,  and  thus  enjoy  in  no 
degree  its  benefits,  there  arises  among  them  another  differ- 
ence with  regard  to  the  fulfilment  of  the  promise.  That  it 
might  not  then  appear  strange  to  any  one,  that  this  fulfil- 
ment of  the  promise  was  not  evident  in  many  of  the  Jews, 
Paul  denies  that  they  were  included  in  the  true  election  of 
God. 

Some  may  prefer  such  a  statement  as  this, — "  The  general 
election  of  the  people  of  Israel  is  no  hinderance,  that  God 
should  not  from  them  choose  by  his  hidden  counsel  those 
whom  he  pleases."  It  is  indeed  an  illustiious  example  of 
gratuitous  mercy,  when  God  deigns  to  make  a  covenant  of 
life  with  a  nation :  but  his  hidden  favour  appears  more  evi- 
dent in  that  second  election,  which  is  confined  to  a  part 
only. 

But  when  he  says,  that  all  who  are  of  Israel  are  not 
Israelites,  and  that  all  who  are  of  the  seed  of  Abraham  are 
not  children,  it  is  a  kind  of  change  in  the  meaning  of  words, 
{TrapovofiacrLo)  ;  for  in  the  first  clause  he  includes  the  whole 
race,  in  the  second  he  refers  only  to  true  sons,  who  were 
not  become  degenerated. 

7.  But,  "  In  Isaac  shall  thy  seed  be  called."  Paul  men- 
tions this,  to  show  that  the  hidden  election  of  God  overrules 
the  outward  calling,  and  that  it  is  yet  by  no  means  incon- 
sistent with  it,  but,  on  the  contrary,  that  it  tends  to  its  con- 
firmation and  completion.  That  he  might  then  in  due  order 
prove  both,  he  in  the  first  place  assumes,  that  the  election 
of  God  is  not  tied  to  the  natural  descendants  of  Abraham, 
and  that  it  is  not  a  thing  that  is  included  in  the  conditions 
of  the  covenant :  and  this  is  what  he  now  confirms  by  a  most 
suitable  example.  For  if  there  ought  to  have  been  any 
natural  progeny,  which   fell  not  away  from  the  covenant; 


346  COMMENTARIES  ON  THE  CHAP.  IX.  9. 

this  ought  to  have  been  especially  the  case  with  tliose  who 
obtained  the  privilege  at  first :  but-^vhen  we  find,  that  of  the 
first  sons  of  Abraham,  while  he  was  yet  alive,  and  the  pro- 
mise new,  one  of  them  was  separated  as  the  seed,  how  much 
more  might  the  same  thing  have  taken  place  in  his  distant 
posterity  ?  Now  this  testimony  is  taken  from  Gen.  xvii.  20, 
where  the  Lord  gives  an  answer  to  Abraham,  that  he  had 
heard  his  prayer  for  Ishmael,  but  that  there  would  be  an- 
other on  whom  the  promised  blessing  would  rest.  It  hence 
follows,  that  some  men  are  by  special  privilege  elected  out 
of  the  chosen  people,  in  whom  the  common  adoption  beconies 
efficacious  and  valid. 

8.  That  is,  They  are  not,  &c.  He  now  gathers  from  God's 
answer  a  projaosition,  which  includes  the  whole  of  what  he 
had  in  view.  For  if  Isaac,  and  not  Ishmael,  was  the  seed, 
though  the  one  as  well  as  the  other  was  Abraham's  son,  it 
must  be  that  all  natural  sons  are  not  to  be  regarded  as  the 
seed,  but  that  the  promise  is  specially  fulfilled  only  in  some, 
and  that  it  does  not  belong  commonly  and  equally  to  all. 
He  calls  those  the  children  of  the  fiesh,  who  have  nothing- 
superior  to  a  natural  descent ;  as  they  are  the  children  of  the 
promise,  avIio  are  pecviliarly  selected  by  the  Lord. 

9.  For  the  word  of  lyromise  is  this,  &c.  He  adds  another 
divine  testimony ;  and  v^e  see,  by  the  application  made  of  it, 
with  what  care  and  skill  he  explains  Scripture.  When  he 
says,  the  Lord  said  that  he  would  come,  and  that  a  son 
would  be  born  to  Abraham  of  Sarah,  he  intimated  that  his 
blessing  was  not  yet  conferred,  but  that  it  was  as  yet  sus- 
pended.^     But   Ishmael  was   already  born   when   this   was 

^  Gen.  xviii.  10.  The  quotation  is  not  from  the  Septuagint,  but  is 
much  nearer  a  literal  version  of  the  Hebrew :  the  only  material  ditference 
is  in  the  words,  "  at  this  time,"  instead  of  "  according  to  the  time  of  life." 
The  words  in  different  forms  occwx  four  times, — Gen.  xvii.  21 ;  xviii,  10, 14  ; 
xxi.  2  ;  we  meet  with  the  same  words  in  2  Kings  iv.  16, 17.  It  appears  that 
the  Apostle  here  took  this  expression,  "  at  this  time,"  from  Gen.  xvii.  21, 
while  he  mainly  followed  the  text  in  Gen.  xviii,  10.  The  meaning  of  the 
phrase,  "  according  to  the  time  of  life,"  as  given  in  Genesis  and  in  Kings, 
evidently  is  the  time  of  child-bearing,  what  passes  between  conception  and 
the  birth.  This  was  repeatedly  mentioned  in  order  to  show  that  the  usual 
course  of  nature  would  be  followed,  though  the  conception  would  be  mira- 
cidous ;  the  child  to  be  born  was  to  be  nourished  the  usual  time  in  the 
womb, — "  according  to  the  time  of  producing  life,"  or  of  child-bearing. 


CHAP.  IX.  10.  EPISTLE  TO  THE  ROMANS.  847 

said :  then  GocVs  blessing  had  no  regard  to  Ishmacl.  We 
may  also  observe,  by  the  way,  the  great  caution  with  which 
he  proceeds  here,  lest  he  should  exasi)crate  the  Jews.  The 
cause  being  passed  over,  he  first  simply  states  the  fact ;  he 
will  hereafter  oj)en  the  fountain. 

10.  And  not  only  this;  but  when  10.  Non  solum  autem  hie,  sed  et 
Rebecca  also  had  conceived  by  one,  Rebecca,  quie  ex  uno  conceperat, 
even  by  our  father  Isaac,  patre  nostro  Isaac : 

11.  (For  the  children  being  not  11.  Quum  enim  nondum  nati  es- 
yet  born,  neither  having  done  any  sent  pueri,  nee  quidpiam  boni  aut 
good   or  evil,  that  the   purpose  of  mali  egissent,  ut  secundum  electio- 
God   according    to    election    might  nem  propositum  Dei  maneret, 
stand,  not  of  works,  but  of  him  that 

calleth,) 

12.  It  was  said  unto  her.  The  12.  Non  ex  operibus,  sed  ex  vo- 
elder  shall  serve  the  younger.  cante,  dictum  est  ei,  Major  serviet 

minori ; 

13.  As  it  is  written,  Jacob  have  I  13.  (iuemadmodum  scriptum  est, 
loved,  but  Esau  have  I  hated.  Jacob  dilexi,  Esau  autem  odio  habui. 

10.  And  not  only,  &c.  There  are  in  this  chapter  some 
broken  sentences,  such  as  this  is, — But  Rebecca  also,  tvho  had 
conceived  hy  one,  our  father  Isaac  ;  for  he  leaves  off' in  the 
middle,  before  he  comes  to  the  principal  verb.  The  mean- 
ing, however,  is,  that  the  difference  as  to  the  possession  of 
the  promise  may  not  only  be  seen  in  the  children  of  Abraham, 
but  that  there  is  a  much  more  evident  example  in  Jacob 
and  Esau :  for  in  the  former  instance  some  might  allege  that 
their  condition  was  unequal,  the  one  being  the  son  of  an 
handmaid  ;  but  these  were  of  the  same  mother,  and  were 
even  twins  :  yet  one  was  rejected,  and  the  other  was  chosen 
by  the  Lord.  It  is  hence  clear,  that  the  fulfilment  of  the 
promise  does  not  take  place  in  all  the  children  of  the  flesh 
indiscriminately. 

And  as  Paul  refers  to  the  persons  to  wdiom  God  made 
known  his  j^urpose,  I  prefer  to  regard  a  masculine  pronoun 
to  be  understood,  rather  than  a  neuter,  as  Erasmus  has 
done:  for  the  meaning  is,  that  God's  special  election  had 

The  exposition  of  Gesenius,  adopted  by  Thohick  and  Stuart,  "  when  the 
time  shall  be  renewed,"  does  not  comport  with  the  passage,  as  it  introduces 
a  tautology.  Hammond  says,  that  the  Hebrews  interpret  the  expression 
in  Kings  as  meaning  the  time  between  the  conception  and  the  birth. — Ed. 


348  COMMENTARIES  ON  THE  CHAP.  IX.  11. 

not  been  revealed  only  to  Abraham,  but  also  to  Rebecca, 
when  she  brought  forth  her  twins.^ 

11.  For  when  the  children,  &c.  He  now  begins  to  ascend 
higher,  even  to  show  the  cause  of  this  difference,  which  he 
teaches  us  is  nowhere  else  to  be  found  except  in  the  election 
of  God.  He  had  indeed  before  briefly  noticed,  that  there 
was  a  difference  between  the  natural  children  of  Abraham, 
that  though  all  were  adopted  by  circumcision  into  a  partici- 
pation of  the  covenant,  yet  the  grace  of  God  was  not  efi'ect- 
ual  in  them  all ;  and  hence  that  they,  who  enjoy  the  favour 
of  God,  are  the  children  of  the  promise.  But  how  it  thus 
happened,  he  has  been  either  silent  or  has  obscurely  hinted. 
Now  indeed  he  openly  ascribes  the  whole  cause  to  the  elec- 
tion of  God,  and  that  gratuitous,  and  in  no  Avay  depending 
on  men  ;  so  that  in  the  salvation  of  the  godly  nothing  higher 
(nihil  superius)  must  be  sought  than  the  goodness  of  God, 


1  Here  is  a  striking  instance  of  a  difficulty  as  to  the  construction,  while 
the  meaning  of  the  whole  passage  is  quite  evident.  The  ellipsis  has  been 
variously  supplied  :  "  and  not  only  this,"  i.e.,  what  I  have  stated  ;  "  and  not 
only  he,"  i.e.,  Abraham  to  whom  the  first  communication  was  made ;  "  and 
not  only  she,"  i.e.,  Sarah,  mentioned  in  the  preceding  verse ;  "  but  Re- 
becca also  is  another  instance."  But  it  may  be  thus  supplied, — "  and  not 
only  so,"  i.e.,  as  to  the  word  of  promise ;  "  but  Rebecca  also  had  a  loord," 
or  a  message  conveyed  to  her.  That  the  verse  has  a  distinct  meaning  in 
itself  is  evident,  for  the  next  begins  with  a  yaj,  "  for ;"  and  to  include  the 
11th  verse  in  a  parenthesis,  seems  by  no  means  satisfactory.  The  three 
verses  may  be  thus  rendered, — 

10.  And  not  only  so,  but  Rebecca  also  received  a  message,  when  she 
conceived  by  the  first,  (i.e.,  son  or  seed,)  even  our  father  Isaac : 

11.  for  they  being  not  yet  born,  and  having  not  done  any  good  or  evil, 
that  the  purpose  of  God  according  to  election  might  stand,  not 

12.  through  works,  but  through  him  who  calls,  it  was  said  to  her,  "  The 
elder  shall  serve  the  younger." 

The  words  il  i^h,  rendered  commonly  "  by  one,"  have  never  been  satis- 
factorily accounted  for.  It  seems  to  be  an  instance  of  Hebraism ;  the 
word  tHs,  "  one,"  means  also  "  first."  We  have  other  instances  of  this 
in  the  New  Testament ;  s's  /^lav  t»v  o-aSSeiTaf — "  on  the  first  (i.e.,  day)  of 
the  week,"  Matt,  xxviii.  1  ;  see  also  Mark  xvi.  2;  John  xx.  19.  "  The 
first  day"  in  Gen.  i.  5,  is  rendered  by  the  Septuagint,  V^?«  /^'«-  Isaac  was 
the  first  son  or  seed  of  promise  :  and  a  difference  was  made  in  the  children 
of  the  very  first  seed.  But  this  meaning  of  th  is  said  by  Schleusner  to  be 
sanctioned  by  Greek  Avriters,  such  as  Herodotus  and  TJiucydides.  There 
is  no  necessity  of  introducing  the  word  "  children,"  at  the  beginning  of 
verse  11 ;  the  antecedent  in  this  case,  as  it  sometimes  happens,  comes 
after  the  pronoun ;  and  it  is  the  "  elder  "  and  "  younger  "  at  the  end  of 
verse  12. — Ed. 


CHAP.  IX.  11.  EPISTLE  TO  THE  ROMANS.  349 

and  nothing  higher  in  the  perdition  of  tlie  reprobate  than 
his  just  severity. 

Then  the  first  proposition  is, — "  As  the  blessing  of  the 
covenant  separates  the  Israelitic  nation  from  all  other  people, 
so  the  election  of  God  makes  a  distinction  between  men  in 
that  nation,  while  he  predestinates  some  to  salvation,  and 
others  to  eternal  condemnation."  The  second  proposition 
is, — "  There  is  no  other  basis  for  this  election  than  the  good- 
ness of  God  alone,  and  also  since  the  fall  of  Adam,  his 
mei'cy ;  which  embraces  whom  he  pleases,  without  any  re- 
gard whatever  to  their  works."  The  third  is, — "  The  Lord 
in  his  gratuitous  election  is  free  and  exempt  from  the  neces- 
sity of  imparting  equally  the  same  grace  to  all ;  but,  on  the 
contrary,  he  passes  by  whom  he  wills,  and  whom  he  wills  he 
chooses."  All  these  things  Paul  briefly  includes  in  one  sen- 
tence :  he  then  goes  on  to  other  things. 

Moreover,  by  these  words,  When  the  children  had  not  yet 
been  born,  nor  had  done  any  good  or  evil,  he  shows,  that  God 
in  making  a  difference  could  not  have  had  any  regard  to 
works,  for  they  were  not  yet  done.  Now  they  who  argue  on 
the  other  side,  and  say,  that  this  is  no  reason  why  the  elec- 
tion of  God  should  not  make  a  difference  between  men  ac- 
cording to  the  merits  of  works,  for  God  foresees  who  those 
are  who  by  future  works  would  be  worthy  or  unworthy  of 
his  grace,  are  not  more  clear-sighted  than  Paul,  but  stumble 
at  a  principle  in  theology,  which  ought  to  be  well  known  to 
all  Christians,  namely,  that  God  can  see  nothing  in  the  cor- 
rupt nature  of  man,  such  as  was  in  Esau  and  Jacob,  to  in- 
duce him  to  manifest  his  favour.  When  therefore  he  says, 
that  neither  of  them  had  then  done  any  good  or  evil,  what  he 
took  as  granted  must  also  be  added, — that  they  were  both 
tlie  children  of  Adam,  by  nature  sinful,  and  endued  with  no 
particle  of  righteousness. 

I  do  not  dwell  thus  long  on  explaining  these  things,  be- 
cause the  meaning  of  the  Apostle  is  obscure ;  but  as  the  So- 
phists, being  not  content  with  his  plain  sense,  endeavour  to 
evade  it  by  frivolous  distinctions,  I  wished  to  show,  that 
Paul  was  by  no  means  ignorant  of  those  things  which  they 
allege. 


SoO  COMMENTARIES  ON  THE  CHAP.  IX.  11. 

It  may  furtlier  "be  said,  that  though  tliat  corrui^tion  alone, 
which  is  diiFused  through  the  whole  race  of  man,  is  sufficient, 
before  it  breaks  out,  as  they  say,  into  action,  for  condemna- 
tion, and  hence  it  follows,  that  Esau  was  justly  rejected,  for 
he  was  naturally  a  child  of  wrath,  it  was  yet  necessary,  lest 
any  doubt  should  remain,  as  though  his  condition  became 
worse  through  any  vice  or  fault,  that  sins  no  less  than  virtues 
should  be  excluded.  It  is  indeed  true,  that  the  proximate 
cause  of  reprobation  is  the  curse  we  all  inherit  from  Adam  ; 
yet,  that  we  may  learn  to  acquiesce  in  the  bare  and  simple 
good  pleasure  of  God,  Paul  withdraws  us  from  this  view,  un- 
til he  has  established  this  doctrine,- — That  God  has  a  suffi- 
ciently just  reason  for  electing  and  for  reprobating,  in  his 
own  will.^ 

That  the  purpose  of  God  according  to  election,  &c.  He 
speaks  of  the  gratuitous  election  of  God  almost  in  every  in- 
stance. If  works  had  any  place,  he  ought  to  have  said, — 
"  That  his  reward  might  stand  through  works  ;"  but  he  men- 
tions the  purpose  of  God,  which  is  included,  so  to  speak,  in 
his  own  good  pleasure  alone.  And  that  no  ground  of  dis- 
pute might  remain  on  the  subject,  he  has  removed  all  doubt 
by  adding  another  clause,  according  to  election,  and  then  a 
third,  not  through  works,  hut  through  him  who  calls.  Let  us 
now  then  apply  our  minds  more  closely  to  this  passage : 
Since  the  purpose  of  God  according  to  election  is  established 

1  Arclibishop  Usher  asks  this  question,  "  Did  God,  before  he  made  man, 
determine  to  save  some  and  reject  others  ?"  To  this  he  gives  this  answer, 
— '•  Yes,  surely ;  before  they  had  done  either  good  or  evil,  God  in  his  eter- 
nal counsel  set  them  apart."  It  is  the  same  sentiment  that  is  announced 
here  by  Calvin.  But  to  deduce  it  from  what  is  said  of  Jacob  and  Esau, 
does  not  seem  legitimate,  inasmuch  as  they  were  in  a  fallen  condition 
by  nature,  and  the  reference  is  evidently  made  to  anything  done  person- 
ally by  themselves.  Electioii  and  reprobation  most  clearly  presuppose 
man  as  fallen  and  lost :  it  is  hence  indeed,  that  the  words  derive  their 
meaning.  That  it  was  God's  eternal  purpose  to  choose  some  of  man's 
fallen  race,  and  to  leave  others  to  perish,  is  clearly  taught  us :  but  this  is 
a  different  question  from  the  one  touched  upon  here, — that  this  purpose 
I  was  irrespective  of  man's  fall, — a  sentiment  which,  as  far  as  I  can  see,  is 
not  recognised  nor  taught  in  Scripture.  And  not  only  Calvin,^  but  many 
other  divines,  both  before  and  after  him,  seem  to  have  gone  in  this  re- 
spect somewhat  beyond  the  limits  of  revelation ;  it  is  true,  by  a  process  of 
reasoning  apparently  obvious ;  but  when  we  begin  to  reason  on  this  high 
and  mysterious  subject,  we  become  soon  bewildered  and  lost  in  mazes  of 
difficulties. — Ed. 


CHAP.  IX.  12.  EPISTLE  TO  THE  ROMANS.  351 

in  this  way, — that  before  the  brothers  were  born,  and  had 
done  either  good  or  evil,  one  was  rejected  and  the  other 
chosen  ;  it  hence  follows,  that  when  any  one  ascribes  the  cause 
of  the  difference  to  their  works,  he  thereby  subverts  the  pur- 
pose of  God.  Now,  by  adding,  not  through  works,  hut  thy^ough 
him  xuho  calls,  he  means,  not  on  account  of  works,  but  of  the 
calling  only  ;  for  he  wishes  to  exclude  works  altogether.  We 
have  then  the  whole  stability  of  our  election  inclosed  in  the 
purpose  of  God  alone :  here  merits  avail  nothing,  as  they 
issue  in  nothing  but  death  ;  no  worthiness  is  regarded,  for 
there  is  none  ;  but  the  goodness  of  God  reigns  alone.  False 
then  is  the  dogma,  and  contrary  to  God's  word, — that  God  \ 
elects  or  rejects,  as  he  foresees  each  to  be  worthy  or  un- 
worthy of  his  favour.^ 

12.  The  elder  shall  serve  the  younger.  See  how  the  Lord 
makes  a  difference  between  the  sons  of  Isaac,  while  they 
were  as  yet  in  their  mother's  womb  ;  for  this  was  the  hea- 

^  Nothing  can  be  conceived  more  conclusive  in  argument  than  what  is 
contained  here.  The  idea  of  foreseen  works,  as  the  reason  or  the  ground  of 
election,  is  wholly  excluded.  The  choice  is  expressly  denied  to  be  on  ac- 
count of  any  works,  and  is  as  expressly  ascribed  to  the  sovereign  will  of 
Gt)d. 

•'  He  does  not  oppose  works  to  faith,  bvit  to  him  who  calls,  or  to  the 
railing,  which  precedes  faith,  that  is,  to  that  calhng  which  is  according  to 
God's  purpose.  Paul  means,  that  the  difference  between  Jacob  and  Esau 
was  made  tlirough  the  sole  will  and  pleasure  of  God,  not  through  their 
wills  or  works,  existing  or  foreseen." — Pali.  Si/n. 

Yet  some  of  the  Fathers,  as  Chrysostom  and  Theodoret,  as  well  as  some 
modern  divines,  ascribe  election  to  foreseen  works.  How  this  is  reconcil- 
able with  the  argument  of  the  Apostle,  and  with  the  instances  he  adduces, 
it  is  indeed  a  very  hard  matter  to  see.  One  way  by  which  the  Apostle's 
argument  is  evaded,  is,  that  the  election  here  is  to  temporal  and  outward 
privileges.  Be  it  so  :  let  this  be  granted ;  but  it  is  adduced  by  the  Apostle 
as  an  illustration — and  of  what  ?  most  clearly  of  spiritual  and  eternal  elec- 
tion. He  refers  both  to  the  same  principle,  to  the  free  choice  of  God,  and 
not  to  anything  in  man.  "  God  foresaw  the  disposition  of  each." — Theo- 
doret and  Chrysostom.  "  His  election  corresponds  with  the  foreseen  dis- 
position of  men." — Theodoret,  "  It  was  done  by  the  prescience  of  God, 
whereby  he  knew  while  yet  unborn,  what  each  would  be." — Augustine. 
These  are  quotations  made  by  a  modern  writer  (Bosanquet)  with  appro- 
bation :  but  sm'ely  nothing  could  be  suggested  more  directly  contrary  to 
the  statements  and  the  argument  of  the  Apostle.  There  is  a  mistake,  I 
apprehend,  as  to  the  last  quotation  :  perhaps  similar  to  that  made  in  quot- 
ing Augustine  on  the  latter  part  of  the  7th  chapter  of  this  Epistle,  where 
the  writer  quotes  a  sentiment  of  Augustine,  which  he  afterwards  retracted, 
a  thing  which  has  been  often  done  by  the  advocates  of  Popery,  but  by  no 
means  becoming  a  Protestant. — Ed. 


352  COMMENTARIES  ON  THE  CHAP.  IX.  13. 

venly  answer,  by  which  it  appeared  that  God  designed  to 
show  to  the  younger  peculiar  favour,  which  he  denied  to  the 
ekler.  Though  this  indeed  had  reference  to  the  right  of 
primogeniture,  yet  in  this,  as  the  symbol  of  something- 
greater,  was  manifested  the  will  of  God  :  and  that  this  was 
the  case  we  may  easily  perceive,  when  we  consider  what 
little  benefit,  according  to  the  flesh,  Jacob  derived  from  his 
primogeniture.  For  he  was,  on  its  account,  exposed  to  great 
danger ;  and  to  avoid  this  danger,  he  was  obliged  to  quit  his 
home  and  his  country,  and  was  unkindly  treated  in  his  exile : 
when  he  returned,  he  tremblingly,  and  in  doubt  of  his  life, 
prostrated  himself  at  the  feet  of  his  brother,  humbly  asked 
forgiveness  for  his  ofl'ence,  and  lived  through  the  indulgence 
shown  to  him.  Where  was  his  dominion  over  his  brother, 
from  whom  he  was  constrained  to  seek  by  entreaty  his  life  ? 
There  was  then  something  greater  than  the  primogeniture 
promised  in  the  answer  given  by  the  Lord. 

13.  As  it  is  written,  Jacob  I  loved,  &c.  He  confirms,  by 
a  still  stronger  testimony,  how  much  the  heavenly  answer, 
given  to  Rebecca,  availed  to  his  present  purpose,  that  is, 
that  the  spiritual  condition  of  both  was  intimated  by  the 
dominion  of  Jacob  and  servitude  of  Esau,  and  also  that 
Jacob  obtained  this  favour  through  the  kindness  of  God, 
and  not  through  his  own  merit.  Then  this  testimony  of  the 
prophet  shows  the  reason  why  the  Lord  conferred  on  Jacob 
the  primogeniture  :  and  it  is  taken  from  the  first  chapter  of 
Malachi,  where  the  Lord,  reproaching  the  Jews  for  their  in- 
gratitude, mentions  his  former  kindness  to  them, — "  I  have 
loved  you,"  he  saj's  ;  and  then  he  refers  to  the  origin  of  his 
love, — "  Was  not  Esau  the  brother  of  Jacob  ?"  as  though  he 
said, — "  What  privilege  had  he,  that  I  should  prefer  him  to 
his  brother  ?  None  whatever.  It  was  indeed  an  equal  right, 
except  that,  by  the  law  of  nature  the  younger  ought  to  have 
served  the  elder ;  I  yet  chose  the  one,  and  rejected  the 
other  ;  and  I  was  thus  led  by  my  mercy  alone,  and  by  no 
worthiness  as  to  works.  I  therefore  chose  you  for  my  people, 
that  I  might  show  the  same  kindness  to  the  seed  of  Jacob  ; 
but  I  rejected  the  Edomites,  the  progeny  of  Esau.  Ye  are 
then  so  much  the  worse,  inasmuch  as  the  remembrance  of  so 


CHAP.  IX.  14.  EPISTLE  TO  THE  ROMANS.  853 

great  a  favour  cannot  stimulate  you  to  adore  my  majesty."^ 
Now,  thougli  earthly  blessings  are  tliere  recorded,  whicli 
God  had  conferred  on  the  Israelites,  it  is  not  yet  right  to 
view  them  but  as  symbols  of  his  benevolence  :  for  where  the 
Avrath  of  God  is,  there  death  follows  ;  but  where  liis  love  is, 
there  is  life. 

14.  What  shall  we  say  then?  Is        14.  Quid  ergo  dicemus?  num  in- 
ihere    unrighteousness    with   God  ?  justitia  est  apud  Deum  ?  Absit : 
God  forbid. 

15.  For  he  saith  to  Moses,  I  will  15.  Moses  enim  dicit,  Miserebor 
have  mercy  on  whom  I  will  have  cvijus  miserebor,  et  miserebor  quem 
mercy,  and  I  will  have  compassion  miseratus  fuero. 

on  whom  I  will  have  compassion. 

IG.  So  then  it  is  not  of  him  that         16.  Ergo  non  volentis  neque  cur- 

willeth,  nor  of  him  that  runneth,  but  rentis,  sed  miserentis  est  Dei. 
of  God  that  sheweth  mercy. 

17.  For  the  scripture  saith  unto  17.  Dicit  enim  Scriptura  Phara- 
Pharaoh,  Even  for  this  same  pur-  oni,  In  hoc  ipsum  excitavi  te,  ut  os- 
pose  have  I  raised  thee  up,  that  I  tendam  in  te  potentiam  meam,  et  ut 
might  shew  my  power  in  thee,  and  prfedicetur  nomen  meum  in  universa 
that   my  name  might   be  declared  terra. 

throughout  all  the  earth. 

18.  Therefore  hath  he  mercy  on  18.  Ergo  cujus  vult  miseretur,  et 
whom  he  will  have  mercy,  and  whom     quem  vult  indurat. 

he  will  he  hardeneth. 

14.  What  then  shall  we  say  ?  &c.  The  flesli  cannot  hear 
of  this  wisdom  of  God  without  being  instantly  disturbed  by 
numberless  questions,  and  without  attempting  in  a  manner 
to  call  God  to  an  account.  We  hence  find  that  the  Apostle, 
whenever  he  treats  of  some  high  mystery,  obviates  the  many 
absurdities  by  which  he  knew  the  minds  of  men  would  be 
otherwise  possessed  ;  for  when  men  hear  anything  of  what 
Scripture  teaches  respecting  predestination,  they  are  espe- 
cially entangled  with  very  many  impediments. 

The  predestination  of  God  is  indeed  in  reality  a  labyrinth, 
from  which  the  mind  of  man  can  by  no  means  extricate  it- 
self:  but  so  unreasonable  is  the  curiosity  of  man,  that  the 
more  perilous  the  examination  of  a  subject  is,  the  more 
boldly  he  proceeds  ;  so  that  when  predestination  is  discussed, 
as  he  cannot  restrain  himself  within  due  limits,  he  immedi- 

1  The  meaning  of  the  words  "  loving"  and  "  hating  "  is  here  rightly  ex- 
plained. It  is  usual  in  Scripture  to  state  a  preference  in  terms  like  these. 
See  Gen.  xxix.  31  ;  Luke  xiv.  26  ;  John  xii.  25. — Ed. 

Z 


354  COMMENTARIES  ON  THE  CHAP.  IX.  14. 

ately,  through  his  rashness,  plunges  himself,  as  it  were,  into 
the  depth  of  the  sea.  What  remedy  then  is  there  for  the 
godly?  Must  they  avoid  every  thought  of  predestination  ? 
By  no  means :  for  as  the  Holy  Spirit  has  taught  us  nothing 
but  what  it  behoves  us  to  know,  the  knowledge  of  this  would 
no  doubt  be  useful,  provided  it  be  confined  to  the  word  of 
God.  Let  this  then  be  our  sacred  rule,  to  seek  to  know 
nothing  concerning  it,  except  what  Scripture  teaches  us  : 
when  the  Lord  closes  his  holy  mouth,  let  us  also  stop  the 
way,  that  we  may  not  go  farther.  But  as  we  are  men,  to 
whom  foolish  questions  naturally  occur,  let  us  hear  from 
Paul  how  they  are  to  be  met. 

Is  there  unrighteousness  with  God  ?  Monstrous  surely  is 
the  madness  of  the  human  mind,  that  it  is  more  disposed  to 
charge  God  with  unrighteousness  than  to  blame  itself  for 
blindness.  Paul  indeed  had  no  wish  to  go  out  of  his  way  to 
find  out  things  by  which  he  might  confound  his  readers  ; 
but  he  took  up  as  it  were  from  what  was  common  the  wicked 
suggestion,  which  immediately  enters  the  minds  of  many, 
when  they  hear  that  God  determines  respecting  every  indi- 
vidual according  to  his  own  will.  It  is  indeed,  as  the  flesh 
imagines,  a  kind  of  injustice,  that  God  should  jjass  by  one 
and  show  regard  to  another. 

In  order  to  remove  this  difiiculty,  Piiul  divides  his  subject 
into  two  parts  ;  in  the  former  of  which  he  speaks  of  the 
elect,  and  in  the  latter  of  the  reprobate  ;  and  in  the  one  he 
would  have  us  to  contemplate  the  mercy  of  God,  and  in  the 
other  to  acknowledge  his  righteous  judgment.  His  first 
reply  is,  that  the  thought  that  there  is  injustice  with  God 
deserves  to  be  abhorred,  and  then  he  shows  that  with  regard 
to  the  two  parties,  there  can  be  none. 

But  before  we  proceed  further,  we  may  observe  that  this 
ver}^  objection  clearly  proves,  that  inasmuch  as  God  elects 
some  and  passes  by  others,  the  cause  is  not  to  be  found  in 
anj^thing  else  but  in  his  own  purpose  ;  for  if  the  difference 
had  been  based  on  works,  Paul  would  have  to  no  purpose 
mentioned  this  question  respecting  the  unrighteousness  of 
God,  no  suspicion  could  have  been  entertained  concerning  it 
if  God  dealt  with  every  one  according  to  his  merit.     It  may 


CHAP.  IX.  ]  5.  EPISTLE  TO  THE  ROMANS.  355 

also,  ill  the  second  place,  be  noticed,  that  though  he  saw 
that  this  doctrine  could  not  be  touched  without  exciting 
instant  clamours  and  dreadful  blasphemies,  he  yet  freely 
and  openly  brought  it  forward  ;  nay,  he  does  not  conceal 
how  much  occasion  for  murmuring  and  clamour  is  given  to 
us,  when  we  hear  that  before  men  are  born  their  lot  is  as- 
signed to  each  by  the  secret  will  of  God  ;  and  yet,  notwith- 
standing all  this,  he  proceeds,  and  without  any  subterfuges, 
declares  what  he  had  learned  from  the  Holj^  Spirit.  It 
hence  follows,  that  their  fancies  are  by  no  means  to  be  en- 
dured, who  aim  to  appear  wiser  than  the  Holy  Sjiirit,  in  re- 
moving and  pacifying  offences.  That  they  may  not  crimi- 
nate God,  they  ought  honestly  to  confess  that  the  salvation 
or  the  j)erdition  of  men  depends  on  his  free  election.  Were 
they  to  restrain  their  minds  from  unholy  curiosity,  and  to 
bridle  their  tongues  from  immoderate  liberty,  their  modesty 
and  sobriety  would  be  deserving  of  approbation  ;  but  to  put 
a  restraint  on  the  Holy  Spirit  and  on  Paul,  what  audacity 
it  is  !  Let  then  such  magnanimity  ever  i)revail  in  the 
Church  of  God,  as  that  godly  teachers  may  not  be  ashamed 
to  make  an  honest  profession  of  the  true  doctrine,  however 
hated  it  may  be,  and  also  to  refute  whatever  calumnies  the 
ungodly  may  bring  forward. 

15.  For  he  saith  to  Moses,  kc}  With  regard  to  the  elect, 
God  cannot  be  charged  with  any  unrighteousness ;  for . 
according  to  his  good  pleasure  lie  favours  them  with  mercy  : 
and  yet  even  in  this  case  the  flesh  finds  reasons  for  mur- 
muring, for  it  cannot  concede  to  God  the  right  of  showing 
favour  to  one  and  not  to  another,  except  the  cause  be  made 
evident.  As  then  it  seems  unreasonable  that  some  should 
without  merit  be  preferred  to  others,  the  petulancy  of  men 
quarrels  with  God,  as  though  he  deferred  to  persons  more 

^  The  quotation  is  from  Ex.  xxxiii.  19,  and  literally  from  the  Septuagint. 
The  verb  IXi'iu  is  to  be  taken  here  in  the  sense  of  showing  favovir  rather 
than  mercy,  according  to  the  meaning  of  the  Hebrew  word ;  for  the  idea 
of  mercy  is  what  the  other  verb,  o'iktu^oj,  conveys.  Schleusner  renders  it 
here  and  in  some  other  passages  in  this  sense.  The  rendering  then  wovxld 
be — "  I  will  favour  whom  I  favovir,"  that  is,  whom  I  choose  to  favour ;  "  and 
I  will  pity  whom  I  pity,"  which  means  whom  I  choose  to  pity.  The  latter 
verb  in  both  clauses  is  in  Hebrew  in  the  future  tense,  but  rendered  pro- 
perly in  Greek  in  the  present,  as  it  commonly  expresses  a  present  act. — Ed. 


356  COMxMENTARIES  ON  THE  CHAP.  IX.  15. 

than  what  is  right.     Let  us  now  see  how  Paul  defends  the 
righteousness  of  Gocl. 

In  the  first  place,  he  does  by  no  means  conceal  or  hide 
what  he  saw  would  be  disliked,  but  proceeds  to  maintain 
it  with  inflexible  firmness.  And  in  the  second  place,  he 
labours  not  to  seek  out  reasons  to  soften  its  asperity,  but 
considers  it  enough  to  check  vile  barkings  by  the  testimonies 
of  Scripture. 

It  may  indeed  appear  a  frigid  defence  that  God  is  not 
unjust,  because  he  is  merciful  to  whom  he  pleases  ;  but  as 
God  regards  his  own  authority  alone  as  abundantly  sufficient, 
so  that  he  needs  the  defence  of  none,  Paul  thought  it 
enough  to  appoint  him  the  vindicator  of  his  own  right. 
Now  Paul  brings  forward  here  the  answer  which  Moses  re- 
ceived from  the  Lord,  when  he  prayed  for  the  salvation  of 
the  whole  people,  "  I  will  show  mercy,"  was  God's  answer, 
"  on  whom  I  will  show  mercy,  and  I  will  have  compassion 
on  whom  I  will  have  compassion."  By  this  oracle  the 
Lord  declared  that  he  is  a  debtor  to  none  of  mankind,  and 
that  whatever  he  gives  is  a  gratuitous  benefit,  and  then  that 
his  kindness  is  free,  so  that  he  can  confer  it  on  whom  he 
pleases  ;  and  lastly,  that  no  cause  higher  than  his  own  will 
can  be  thought  of,  why  he  does  good  and  shows  favour  to 
some  men  but  not  to  all.  The  words  indeed  mean  as  much 
as  though  he  had  said,  "  From  him  to  whom  I  have  once 
purposed  to  show  mercy,  I  will  never  take  it  away ;  and 
with  perpetual  kindness  will  I  follow  him  to  whom  I  have 
determined  to  be  kind."  And  thus  he  assigns  the  highest 
reason  for  imparting  grace,  even  his  own  voluntary  purpose, 
and  also  intimates  that  he  has  designed  his  mercy  j^eculiarly 
for  some ;  for  it  is  a  way  of  speaking  which  excludes  all 
outward  causes,  as  when  we  claim  to  ourselves  the  free 
power  of  acting,  we  say,  "  I  will  do  what  I  mean  to  do." 
The  relative  pronoun  also  expressly  intimates,  that  mercy 
is  not  to  all  indiscriminately.  His  freedom  is  taken  away 
from  God,  when  his  election  is  bound  to  external  causes. 

The  only  true  cause  of  salvation  is  expressed  in  the  two 
words  used  by  Moses.  The  first  is  pPI,  chenen,  which  means 
to  favour  or  to  show  kindness  freely  and  bountifully  ;  the 


CHAP.  IX.  16.  EPISTLE  TO  THE  ROMANS.  357 

other  is  WHI,  rQchem,  wliicli  is  to  be  treated  with  mercy. 
Thus  is  confirmed  what  Paul  intended,  that  the  mercy  of 
God,  being  gratuitous,  is  under  no  restraint,  but  turns 
wherever  it  pleases.^ 

16.  It  is  not  then  of  him  who  wills,  &c.  From  the  testi- 
mony adduced  he  draws  this  inference,  that  beyond  all  con- 
troversy our  election  is  not  to  be  ascribed  to  our  diligence, 
nor  to  our  striving,  nor  to  our  efforts,  but  that  it  is  wholly 
to  be  referred  to  the  counsel  of  God.  That  none  of  you  may 
think  that  they  who  are  elected  are  elected  because  they  are 
deserving,  or  because  they  had  in  any  way  procured  for 
themselves  the  favour  of  God,  or,  in  short,  because  they  had 
in  them  a  particle  of  worthiness  by  which  God  might  be 
moved,  take  simply  this  view  of  the  matter,  that  it  is  neither 
by  our  will  nor  efforts,  (for  he  has  put  running  for  striving  or 
endeavour,)  that  we  are  counted  among  the  elect,  but  that 
it  wholly  depends  on  the  divine  goodness,  which  of  itself 
chooses  those  who  neither  will,  nor  strive,  nor  even  think  of 
such  a  thing.  And  they  who  reason  from  this  passage,  that 
there  is  in  us  some  power  to  strive,  but  that  it  effects  no- 
thing of  itself  unless  assisted  by  God's  mercy,  maintain 
what  is  absurd ;  for  the  Apostle  shows  not  what  is  in  us, 
but  excludes  all  our  efforts.  It  is  therefore  a  mere  sophistry 
to  say  that  we  Avill  and  run,  because  Paul  denies  that  it  is 
of  him  who  wills  or  runs,  since  he  meant  nothing  else  than 
that  neither  willing  nor  running  can  do  anything. 

They  are,  however,  to  be  condemned  who  remain  secure 
and  idle  on  the  pretence  of  giving  place  to  tlie  grace  of  God  ; 
for  though  nothing  is  done  by  their  own  striving,  yet  that 
effort  which  is  influenced  by  God  is  not  ineffectual.     These 

^  These  two  words  clearly  show  that  election  regards  man  as  fallen ;  for 
favour  is  what  is  shown  to  the  undeserving,  and  mercy  to  the  wretclied  and 
miserable,  so  that  the  choice  that  is  made  is  out  of  the  corrupted  mass  of 
mankind,  contemplated  in  that  state,  and  not  as  in  a  state  of  innocency. 
Augustine  says,  "  Deus  alios  facit  vasa  irse  secundum  meritum  ;  alios  vasa 
misericordije  secundum  gratiam — God  makes  some  vessels  of  wrath  accord- 
ing to  their  merit;  others  vessels  of  mercy  according  to  his  grace."  In 
another  place  he  says,  "  Deus  ex  eadem  massa  damnata  originaliter,  tan- 
quam  figulus,  fecit  aliud  vas  ad  honorem,  aliud  in  contumeliam — God,  as 
a  potter,  made  of  the  same  originally  condemned  mass,  one  vessel  to  honour, 
another  to  dishonour."  "  Two  sorts  of  vessels  God  forms  out  of  the  great 
lump  of  fallen  mankind." — Henry. 


358  COMMENTARIES  ON  THE  CHAP,  IX.  16. 

tilings,  then,  are  not  said  that  we  may  quench  the  Spirit  of 
God,  while  kindling  sparks  within  us,  by  our  waywardness 
and  sloth  ;  but  that  we  may  understand  that  everything 
we  have  is  from  him,  and  that  we  may  hence  learn  to  ask 
all  things  of  him,  to  hoj)e  for  all  things  from  him,  and  to 
ascribe  all  things  to  him,  while  we  are  prosecuting  the  work 
of  our  salvation  with  fear  and  trembling. 

Pelagius  has  attempted  by  another  sophistical  and  worth- 
less cavil  to  evade  this  declaration  of  Paul,  that  it  is  not 
only  of  him  who  wills  and  runs,  because  the  mercy  of  God 
assists.  But  Augustine,  not  less  solidly  than  acutely,  thus 
refuted  him,  "  If  the  will  of  man  is  denied  to  be  the  cause 
of  election,  because  it  is  not  the  sole  cause,  but  only  in  part ; 
so  also  we  may  say  that  it  is  not  of  mercy  but  of  him  who 
wills  and  runs,  for  where  there  is  a  mutual  co-operation, 
there  ought  to  be  a  reciprocal  commendation :  but  unques- 
tionably the  latter  sentiment  falls  through  its  own  absurdity." 
Let  us  then  feel  assured  that  the  salvation  of  those  whom 
God  is  pleased  to  save,  is  thus  ascribed  to  his  mercy,  that 
nothing  may  remain  to  the  contrivance  of  man.^ 

1  The  terms  "willing"  and  "running "are  evidently  derived  from  the 
circumstances  connected  Avith  the  history  of  Esau.  "  In  vain,"  says  Tur- 
rettin,  "  did  Esau  seek  the  blessing.  In  vain  did  Isaac  hasten  to  grant  it, 
and  in  vain  did  Esau  nm  to  prociu^e  venison  for  his  father ;  neither  the 
father's  willingness  nor  the  running  of  the  son  availed  anything ;  God's 
favovu-  overruled  the  whole."  But  the  subject  handled  is  God's  sovereignty 
in  the  manifestation  of  his  favour  and  grace.  Esau  was  but  a  type  of  the 
unbelieving  Jews,  when  the  gospel  was  proclaimed,  and  of  thousands  of 
such  as  are  in  name  Christians.  There  is  some  sort  of  "  willing,"  and  a 
great  deal  of  "  running,"  and  yet  the  blessing  is  not  attained.  There 
was  much  of  apparent  willing  and  running  in  the  strict  formality  and  zeal 
of  Pharisaism,  and  there  is  much  of  the  same  kind  still  in  the  austerities 
and  mechanical  worship  of  superstition,  and  also  in  the  toils  and  devotions 
of  self-i-ighteousness.  The  word  or  the  revealed  will  of  God  is  in  all  these 
instances  misunderstood  and  neglected. 

Isaac's  "willingness"  to  give  the  blessing  to  Esau,  notwithstanding  the 
announcement  made  at  his  birth,  and  Rebecca's  conduct  in  securing  it  to 
Jacob,  are  singular  instances  of  man's  imperfections,  and  of  the  overruling 
power  of  God.  Isaac  acted  as  though  he  had  forgotten  what  God  had 
expressed  as  his  will ;  and  Rebecca  acted  as  though  God  could  not  eflect 
his  purpose  without  her  interference,  and  an  interference,  too,  in  a  Avay 
highly  improper  and  sinfid.  It  was  the  trial  of  faith,  and  the  faith  of  both 
halted  exceedingly  ;  yet  the  purpose  of  God  was  still  fulfilled,  but  the 
improper  manner  in  which  it  was  fulfilled  was  afterwards  visited  with  God's 
displeasiure .  — Ed. 


CHAP.  IX.  17.  EPISTLE  TO  THE  ROMANS.  359 

Nor  is  there  much  more  colour  for  what  some  advance, 
who  think  that  these  things  are  said  in  the  person  of  the  un- 
godly ;  for  how  can  it  be  right  to  turn  passages  of  Scripture 
in  which  the  justice  of  God  is  asserted,  for  the  purpose  of 
reproaching  him  with  tyranny  ?  and  then  is  it  probable  that 
Paul,  when  the  refutation  was  at  hand  and  easy,  would  have 
suffered  the  Scripture  to  be  treated  with  gross  mockery  ? 
But  such  subterfuges  have  they  laid  hold  on,  who  absurdly 
measured  this  incomparable  mystery  of  God  by  their  own 
judgment.  To  their  delicate  and  tender  ears  this  doctrine 
was  more  grating  than  that  they  could  think  it  worthy  of  an 
Apostle.  But  they  ought  rather  to  have  bent  their  own 
stubbornness  to  the  obedience  of  the  Spirit,  that  they  might 
not  surrender  themselves  up  to  their  gross  inventions. 

17.  For  the  Scripture  saith,  &c.  He  comes  now  to  the 
second  part,  the  rejection  of  the  ungodly,  and  as  there  seems 
to  be  something  more  unreasonable  in  this,  he  endeavours  to 
make  it  more  fully  evident,  how  God,  in  rejecting  whom  he 
wills,  is  not  only  irreprehensible,  but  also  wonderful  in  his 
wisdom  and  justice.  He  then  takes  his  proof  from  Exodus 
ix.  16,  where  the  Lord  declares  that  it  w^as  he  who  raised  up 
Pharaoh  for  this  end,  that  while  he  obstinately  strove  to 
resist  the  power  of  God,  he  might,  by  being  overcome  and 
subdued,  afford  a  proof  how  invincible  the  arm  of  God  is  ; 
to  bear  which,  much  less  to  resist  it,  no  human  power  is  able. 
See  then  the  example  which  the  Lord  designed  to  exhibit 
in  Pharaoh  !  ^ 

There  are  here  two  things  to  be  considered, — the  predes- 
tination of  Pharaoh  to  ruin,  which  is  to  be  referred  to  the 
past  and  yet  the  hidden  counsel  of  God, — and  then,  the 
design  of  this,  which  was  to  make  known  the  name  of  God  ; 
and  on  this  does  Paul  primarily  dwell :  for  if  this  harden- 
ing was  of  such  a  kind,  that  on  its  account  the  name  of  God 
deserved  to  be  made  known,  it  is  an  impious  thing,  accord- 

1  "  For,"  at  the  beginning  of  this  verse,  connects  it  with  the  14th ;  it  is 
the  second  reason  given  for  what  that  verse  contains :  this  is  in  accord- 
ance with  Paul's  manner  of  writing,  and  it  may  be  rendered  here,  moreover, 
or  besides,  or  farther.  Macknight  readers  it  "besides."  Were  yag  ren- 
dered thus  in  many  instances,  the  meaning  would  be  much  more  evident. 
—Ed. 


360  COMMENTARIES  ON  THE  CHAP.  IX.  17. 

ing-  to  evidence  derived  from  the  contrary  effect,  to  charge 
him  with  any  unrighteousness. 

But  as  many  interpreters,  striving  to  modify  this  passage, 
pervert  it,  we  must  first  observe,  that  for  the  word,  "  I  have 
raised,"  or  stirred  up,  (excitavi,)  the  Hebrew  is,  "  I  have  ap- 
pointed," (constitiii,)  by  which  it  appears,  that  God,  design- 
ing to  show,  that  the  contumacy  of  Pharaoh  would  not 
prevent  him  to  deliver  his  people,  not  only  affirms,  that  his 
fury  had  been  foreseen  by  him,  and  that  he  had  prepared 
means  for  restraining  it,  but  that  he  had  also  thus  designedly 
ordained  it,  and  indeed  for  this  end, — that  he  might  exhibit 
a  more   illustrious   evidence  of  his  own  power.^     Absurdly 

'  It  is  somewhat  remarkable,  that  Paul,  in  quoting  this  passage,  Exod. 
ix.  16,  substitutes  a  clause  for  the  first  that  is  given  by  the  Septuagint  : 
instead  of  '•  'i,'.)i'.v  touto  Itim^nhi—on  this  account  thou  hast  been  pre- 
served," he  gives,  "  lU  auro  touto  l%-/iyupa  «•£ — for  this  very  end  have  I 
raised  thee."  The  Hebrew  is,  "  And  indeed  for  this  end  have  I  made  thee 
to  stand,  l^mDyn."  The  verb  used  by  Paul  is  found  only  in  one  other 
place  in  the  New  Testament.  1  Cor.  vi.  14;  where  it  refers  to  the  resur- 
rection. In  the  Septuagint  it  often  occurs,  but  never,  as  Stuart  tells  us, 
in  the  sense  of  creating,  or  bringing  into  existence,  but  in  that  of  exciting, 
rousing  from  sleep,  or  rendering  active.  References  are  made  to  Gen. 
xxviii.  16 ;  Judges  v.  12  ;  Ps.  vii.  7  :  Jer.  1.  41 ;  Joel  iii.  9,  &c.  Hence 
it  is  by  him  i-endered  here,  "  I  have  roused  thee  up."  But  to  make  the 
Hebrew  verb  to  bear  this  sense  is  by  no  means  easy :  the  three  places  re- 
ferred to,  Neh.  vi.  7,  and  Dan.  xi.  11  and  13,  do  not  seem  to  afford  a 
satisfactory  proof.  Ps.  cvii.  25,  is  more  to  the  point.  Its  first  meaning 
\?,,io  make  to  stand,  and  then,  to  present  persons,  Numb.  xiii.  6, — to  estab- 
lish or  make  strong  z  kingdom  or  a  city,  1  Kings  xv.  4, — \o  fix  persons  in 
office,  2  Chron.  xx::v.  2, — to  set  up  or  build  a  house,  Ezra  ix.  9, — to  appoint 
teachers,  Neh.  vi.  1. — and  to  arrange  or  set  in  order  an  army,  Dan.  xi. 
13.  Such  are  the  ideas  included  in  this  verb.  "  I  have  made  thee 
to  stand."  established,  or  made  thee  strong,  may  be  its  meaning  in  this 
passaf'e.  To  establish  or  to  make  one  strong,  is  more  than  to  preserve, 
the  V,  ord  used  by  the  Septuagint :  and-hence  it  was,  it  may  be,  that  Paul 
adopted  another  word,  which  conveys  the  idea,  that  Pharaoh  had  been  ele- 
•.ated  into  greater  power  than  his  predecessors,  which  the  Hebrew  verb 
seems  to  imply. 

Venema,  as  well  as  Stuart,  thought  that  the  idea  of  exciting,  rousing  in- 
to action,  or  stimulating,  is  to  be  ascribed  to  the  verbs  here  used,  and  that 
what  is  meant  is,  that  God  by  his  plagues  awakened  and  excited  all  the 
evil  that  was  in  Pharaoh's  heart  for  the  piu-poses  here  described,  and 
that  by  this  pi'ocess  he  '■  hardened"  him  ;  and  the  conclusion  of  verse  28 
seems  to  favour  this  view,  for  the  hardening  mentioned  there  can  have  no 
reference  to  anything  in  the  context  except  to  what  is  said  in  this  verse. 

But  the  simpler  view  is  that  mentioned  by  Wolfius — that  reference  is 
made  to  the  dangers  which  Pharaoh  had  already  escaped.  God  says,  "  I 
have  made  thee  to  stand,"  i.e.,  to  remain  alive  in  the  midst  of  them.  We 
hence  see  the  reason  why  Paul  changed  the  verb ;  for  "  preserve,"  used 


CHAP.  IX.  18.  EPISTLE  TO  THE  ROMANS.  361 

then  do  some  render  this  passage, — that  Pharaoh  was  joy-e- 
served  for  a  time  ;  for  his  beginning  is  what  is  spoken  of 
here.  For,  seeing  many  things  from  various  quarters  happen 
to  men,  which  retard  their  purposes  and  impede  the  course 
of  their  actions,  God  says,  that  Pharaoh  proceeded  from 
him,  and  that  his  condition  was  by  himself  assigned  to  him  : 
and  with  this  view  agrees  the  verb,  /  have  raised  up.  But 
tliat  no  one  may  imagine,  that  Pharaoh  was  moved  from 
above  by  some  kind  of  common  and  indiscriminate  impulse, 
to  rush  headlong  into  that  madness  the  special  cause,  or 
end,  is  mentioned ;  as  though  it  had  been  said, — that  God 
not  only  knew  what  Pharaoh  would  do,  but  also  designedly 
ordained  him  for  this  purpose.  It  hence  follows,  that  it  is 
in  vain  to  contend  with  him,  as  though  he  were  bound  to 
give  a  reason  ;  for  he  of  himself  comes  forth  before  us,  and 
anticipates  the  objection,  by  declaring,  that  the  reprobate, 
through  whom  he  designs  his  name  to  be  made  known,  pro- 
ceed from  the  hidden  fountain  of  his  providence. 

18.  To  whom  he  wills  then  he  showeth  rn.ercy,  &c.  Here 
follows  the  conclusion  of  both  parts  ;  which  can  b}^  no  means 
be  understood  as  being  the  language  of  any  other  but  of' 
the  Apostle ;  for  he  immediately  addresses  an  opponent, 
and  adduces  what  might  have  been  objected  by  an  opposite 
party.  There  is  therefore  no  doubt  but  that  Paul,  as  we  have 
already  reminded  you,  speaks  these  things  in  his  own  person, 
namely,  that  God,  according  to  his  own  will,  favours  with 
mercy  them  whom  he  pleases,  and  unsheathes  the  severity 
of  his  judgment  against  whomsoever  it  seemeth  him  good. 
That  our  mind  may  be  satisfied  with  the  difference  which 
exists  between  the  elect  and  the  reprobate,  and  may  not 
inquire  for  any  cause  higher  than  the  divine  will,  his  pur- 
pose was  to  convince  us  of  this — that  it  seems  good  to  God  > 
to  illuminate  some  that  they  may  be  saved,  and  to  blind  ' 
others  that  they  may  perish  :  for  we  ought  particularly  to 
notice  these  words,  to  whom  he  wills,  and,  whom  he  wills : 
beyond  this  he  allows  us  not  to  proceed. 

by  the  Septuagint,  did  not  fully  express  the  meaning  ;  but  to  "  raise  up," 
as  it  were  from  the  jaws  of  death,  conveys  more  fully  what  is  meant  by 
the  origmal. — Ed. 


362  COMMENTARIES  ON  THE  CHAP.  IX.  18. 

But  the  word  hardens,  when  applied  to  God  in  Scripture, 

means  not    only  permission,    (as   some   washy    moderators 

would  have  it,)  but  also  the  operation  of  the  wrath  of  God  : 

i   for  all  those  external  things,  which  lead  to  the  blinding  of 

\  the  reprobate,  are  the  instruments  of  his  wrath  ;  and  Satan 

\  himself,  who  works  inwardly  with  great  power,  is  so  far  his 

;  minister,  that  he    acts  not,  but  by  his  command.^     Then 

that  frivolous   evasion,  which  the  schoolmen  have  recourse 

to  respecting  foreknowledge,  falls  to  the  ground :  for  Paul 

teaches  us,  that  the  ruin  of  the  wicked  is  not  only  foreseen 

b}''  the  Lord,  but  also  ordained  by  his  counsel  and  his  will ; 

and  Solomon  teaches  us  the  same  thing, — that  not  only  the 

destruction  of  the  wicked  is  foreknown,  but  that  the  wicked 

themselves  have  been  created  for  this  very  end — that  they 

may  perish.     (Prov.  xvi.  4.) 

1  Much  has  been  unnecessarily  written  on  this  subject  of  hardening. 
Pharaoh  is  several  times  said  to  have  hardened  his  own  heart,  and  God 
is  said  also  several  times  to  have  hardened  him  too.  The  Scripture  in 
many  instances  makes  no  minute  distinctions,  for  these  may  be  easily 
gathered  from  the  general  tenor  of  its  teaching.  God  is  in  his  natm-e 
holy,  and  therefore  hardening  as  his  act  cannot  be  sinful :  and  as  he  is 
holy,  he  hates  sin  and  punishes  it ;  and  for  this  purpose  he  employs  wicked 
men,  and  even  Satan  himself,  as  in  the  case  of  Ahab.  As  a  punishment, 
he  affords  occasions  and  oijportunities  to  the  obstinate  even  to  increase 
their  sins,  and  thus  in  an  indirect  way  hardens  them  in  their  rebellion 
and  resistance  to  his  will ;  and  this  was  exactly  the  case  with  Pharaoh. 
This,  as  Calvin  says,  was  the  operation  or  Avorking  of  his  wrath.  The 
history  of  Pharaoh  is  a  sufficient  explanation  of  what  is  said  here.  He 
was  a  cruel  tyrant  and  oppressor  :  and  God  in  his  first  message  to  Moses 
said,  "  I  am  sure  that  the  king  of  Egypt  will  not  'let  you  go,  no,  not  by  a 
mighty  hand."  God  might  indeed  have  softened  his  heart  and  disposed 
him  to  allow  them  to  depart :  but  it  pleased  him  to  act  otherwise,  and  to 
manifest  his  power  and  his  greatness  in_  another  way  :  so  that  "  whom  he 
wills,  he  favours,  and  whom  he  wills,  he  hardens ;"  and  for  reasons  known 
only  to  himself. 

Reference  is  at  the  end  of  this  section  made  to  Prov.  xvi.  4.  The 
creation  mentioned  can  be  imderstood  in  no  other  sense  than  the  continued 
exercise  of  divine  power  in  bringing  into  existence  human  beings  in  their 
present  fallen  state.  But  "  creation"  is  not  the  word  used,  nor  is  the  pas- 
sage correctly  rendered.  It  is  not  ^5"l^  nor  HCy,  but  PyS;  and  it  is^not  a 
verb  but  a  substantive.  Literally  rendei*ed  the  passage  is  the  following — 
Every  work  of  Jehovah  is  for  its  (or,  his)  purpose, 
And  even  the  Avicked  is  for  the  day  of  calamity. 

The  Rev.  G.  Ilolden  is  very  indignant  that  this  text  has  been  applied 
to  support  the  doctrine  of  reprobation.  Be  it,  that  it  has  been  misap- 
plied ;  yet  the  doctrine  does  not  thereby  fall  to  the  ground.  If  Paul  does 
not  maintain  it  in  this  chapter  and  in  other  passages,  we  must  hold  that 


CHAP.  IX.  19.  EPISTLE  TO  THE  ROMANS.  363 

19.  Thou  wilt  say  then  unto  me,  19.  Dices  itaquemihi,  Quid  adhuc 
Why  doth  he  yet  find  fault?  For  who  conqueritiu:  ?  voluntati  ejus  quis  re- 
hath  resisted  his  will  ?  stitit  ? 

20.  Nay  but,  O  man,  who  art  20.  Atqui,  O  homo,  tu  quis  es 
thou  that  repliest  against  God  ?  Shall  qui  contcndis  judicio  cum  Deo  !  num 
the  thing  formed  say  to  him  that  dicit  fictile  figido,  cur  me  sic  fecisti  ? 
formed  it,  Why  hast  thou  made  me 

thus  ? 

21.  Hath  not  the  potter  power  21.  An  non  habet  potestatem  fi- 
over  the  clay,  of  the  same  lump  to  gulus  luti  ex  eadem  massa,  faciendi, 
make  one  vessel  unto  honour,  and  aliud  quidcm  vas  in  honorem,  aliud 
another  unto  dishonoiur  ?  in  contumeliam  ? 

19.  Thou  luilt  then  say,  &c.  Here  indeed  the  flesh  espe- 
cially storms,  thcit  is,  when  it  hears  that  they  who  perish  have 
been  destined  by  the  will  of  God  to  destruction.  Hence  the 
Apostle  adojjts  again  the  words  of  an  opj^onent ;  for  he  saw 
that  the  mouths  of  the  ungodly  could  not  be  restrained  from 
boldly  clamouring  against  the  righteousness  of  God :  and 
he  very  fitly  expresses  their  mind  ;  for  being  not  content 
with  defending  themselves,  they  make  God  guilty  instead 
of  themselves  ;  and  then,  after  having  devolved  on  him  the 
blame  of  their  own  condemnation,  they  become  indignant 
against  his  great  power.^  They  are  indeed  constrained  to 
yield  ;  but  they  storm,  because  they  cannot  resist ;  and  as- 
cribing dominion  to  him,  they  in  a  manner  charge  him  with 
tyranny.  In  the  same  manner  the  Sophists  in  their  schools 
foolishly  dispute  on  what  they  call  his  absolute  justice,  as 
though  forgetful  of  his  ow^i  righteousness,  he  would  try  the 
power  of  his  authority  by  throwing  all  things  into  confusion. 
Thus  then  speak  the  ungodly  in  this  passage, — "  What  cause 
has  he  to  be  angry  with  us  ?  Since  he  has  formed  us  such  as 
we  are,  since  he  leads  us  at  his  will  where  he  pleases,  what 
else  does  he  in  destroying  us  but  punish  his  own  work  in  us  ? 
For  it  is  not  in  our  power  to  contend  with  him  ;  how  much 
soever  we  may  resist,  he  will  yet  have  the  upper  hand.  Then 
unjust  will  be  his  judgment,  if  he  condemns  us ;  and  unre- 

words  have  no  meaning.     The  history  of  God's  providence  is  an  obvious 
confirmation  of  the  same  a^vful  truth. — Ed. 

>  The  clause  rendered  by  Calvin,  "  Quid  adhuc  conqueritur — why  does 
he  yet  complain  ?"  is  rendered  by  Be^a,  "  Qviid  adhuc  succenset — why  is 
he  yet  angry  ?"  Our  common  version  is  the  best,  and  is  followed  by  Dod- 
dridge, Macknight,  and  Stuart.  The  ya.^,  in  the  next  clause,  is  omitted 
by  Calvin,  but  Griesbach  says  that  it  ouglat  to  be  retained. — Ed. 


864  COMMENTARIES  ON  THE  CHAP.  IX.  20. 

strainable  is  the  power  which  he  now  employs  towards  us." 
What  does  Paul  say  to  these  things  ? 

20.  But,  0  man  !  who  art  thou  ?  &c}  As  it  is  a  participle 
in  Greek,  we  may  read  what  follows  in  the  present  tense, 
who  disputest,  or  contendest,  or  strivest  in  opposition  to  God ; 
for  it  is  expressed  in  Greek  according  to  this  meaning, — 
"Who  art  thou  who  enterest  into  a  dispute  with  God?" 
But  there  is  not  much  difference  in  the  sense.^  In  this  first 
answer,  he  does  nothing  else  but  heat  down  impious  blas- 
phemy by  an  argument  taken  from  the  condition  of  man  : 
he  will  presently  subjoin  another,  by  which  he  will  clear  the 
righteousness  of  God  from  all  blame. 

It  is  indeed  evident  that  no  cause  is  adduced  higher  than 
the  will  of  God.  Since  there  was  a  ready  answer,  that  the 
difference  depends  on  just  reasons,  why  did  not  Paul  adopt 
such  a  brief  reply  ?  But  he  placed  the  will  of  God  in  the 
iliighest  rank  for  this  reason, — that  it  alone  may  suffice  us 
'for  all  other  causes.  No  doubt,  if  the  objection  had  been 
false,  that  God  according  to  his  own  will  rejects  those  whom 
he  honours  not  with  his  favour,  and  chooses  those  whom  he 
gratuitously  loves,  a  refutation  would  not  have  been  ne- 
glected by  Paul.  The  ungodly  object  and  say,  that  men  are 
exempted  from  blame,  if  the  will  of  God  holds  the  first  place 
in  their  salvation,  or  in  tlieir  jierdition.  Does  Paul  deny 
this  ?  Nay,  by  his  answer  he  confirms  it,  that  is,  that  God 
determines  concerning  men,  as  it  seems  good  to  him,  and 
that  men  in  vain  and  madly  rise  up  to  contend  with  God ; 
for  he  assigns,  by  his  own  right,  whatever  lot  he  pleases  to 
what  he  forms. 

But  they  who  say  that  Paul,  wanting  reason,  had  recourse 

*  "  But "  is  not  sufficiently  emphatical  liere  ;  //.ivoZvyi ;  "  yes,  verily,"  in 
ch.  X.  18;  "yea,  rather,"  in  Luke  xi.  28  ;  "doubtless,"  in  Phil.  iii.  8;  it 
may  be  rendered  here,  "  nay.  rather." — Ed. 

^  "  Quis  es  qui  contendas  judicio  cum  Deo;"  t/;  J  o  avTa.rroK^iv'o/yi.ivo;,  ru 
0ia ;  "  tl>at  repliest  against  God,"  is  the  rendering  of  Macknight  and 
Stuart ;  "  who  enterest  into  a  debate  Avith  God,"  is  what  Doddridge  gives. 
The  verb  occurs  once  in  another  place,  Luke  xiv.  fi,  and  "  answer  again  " 
it  our  version.  Schleusner  says  that  «>"r)  prefixed  to  verbs  is  often  redun- 
dant. In  Job  xvi.  8.  and  xxxii.  12,  this  compound  is  used  by  the  Septua- 
gint  simply  in  the  sense  of  answering,  for  HJJ?.  He  renders  it  here,  "cum 
Deo  altercari — to  quarrel,  or,  dispute  with  God." — Ed. 


CHAP.  IX.  20.  EPISTLE  TO  THE  ROMANS.  365 

to  reproof,  cast  a  grievous  calumny  on  the  Holy  Spirit :  for 
the  tilings  calculated  to  vindicate  God's  justice,  and  ready 
at  hand,  he  was  at  first  unwilling  to  adduce,  for  they  could 
not  have  been  comprehended  ;  yea,  he  so  modifies  his  second 
reason,  that  he  does  not  undertake  a  full  defence,  but  in 
such'  a  manner  as  to  give  a  sufficient  demonstration  of  God's 
justice,  if  it  be  considered  by  us  with  devout  humility  and 
reverence. 

lie  reminds  man  of  what  is  especially  meet  for  him  to 
remember,  that  is,  of  his  own  condition  ;  as  though  he  had 
said, — "  Since  thou  art  man,  thou  ownest  thyself  to  be  dust 
and  ashes  ;  why  then  doest  thou  contend  with  the  Lord 
about  that  which  thou  art  not  able  to  understand  ?"  In  a 
word,  the  Apostle  did  not  bring  forward  what  might  have 
been  said,  but  what  is  suitable  to  our  ignorance.  Proud 
iaxen  clamour,  because  Paul,  admitting  that  men  are  rejected 
or  chosen  by  the  secret  counsel  of  God,  alleges  no  cause  ;  as 
though  the  Spirit  of  God  were  silent  for  want  of  reason,  and 
not  rather,  that  by  his  silence  he  reminds  us,  that  a  mystery 
which  our  minds  cannot  comprehend  ought  to  be  reverently 
adored,  and  that  he  thus  checks  the  wantonness  of  human 
curiosity.  Let  us  then  know,  that  God  does  for  no  other 
reason  refrain  from  speaking,  but  that  he  sees  that  we  can- 
not contain  his  immense  wisdom  in  our  small  measure  ;  and 
thus  regarding  our  weakness,  he  leads  us  to  moderation  and 
sobriety. 

Does  tuhat  is  foi-med  ?  &c.  We  see  that  Paul  dwells  con- 
tinually on  this,-— that  the  will  of  God,  though  its  reason  is 
hid  from  us,  is  to  be  counted  just  ;  for  he  shows  that  he  is 
deprived  of  his  right,  if  he  is  not  at  liberty  to  determine 
what  he  sees  meet  concerning  his  creatures.  This  seems  un- 
pleasant to  the  ears  of  many.  There  are  also  those  who 
pretend  that  God  is  exposed  to  great  reproach  were  such  a 
jDOwer  ascribed  to  him,  as  though  they  in  their  fastidious- 
ness were  better  divines  than  Paul,  who  has  laid  down  this 
as  the  rule  of  humility  to  the  faithful,  that  they  are  to  ad-! 
mire  the  sovereignty  of  God,  and  not  to  estimate  it  by  their' 
own  judgment. 

But  he  represses  this  arrogance  of  contending  with  God 


866  COMMENTARIES  ON  THE  CHAP.  IX.  21. 

by  a  most  apt  similitude,  in  which  he  seems  to  have  alluded 
to  Is.  xlv.  9,  rather  than  to  Jer.  xviii.  6  ;  for  nothing  else  is 
taught  us  by  Jeremiah,  than  that  Israel  was  in  the  hand  of 
the  Lord,  so  that  he  could  for  his  sins  wholly  break  him  in 
pieces,  as  a  potter  the  earthen  vessel.  But  Isaiah  ascends 
higher,  "  Woe  to  him,''  he  says,  "  who  speaks  against  his 
maker ;"  that  is,  the  pot  that  contends  with  the  former  of  the 
clay  ;  "  shall  the  clay  say  to  its  former,  what  doest  thou  ?" 
&c.  And  surely  there  is  no  reason  for  a  mortal  man  to  think 
himself  better  than  earthen  vessel,  when  he  compares  him- 
self with  God.  We  are  not  however  to  be  over-particular  in 
applying  this  testimony  to  our  present  subject,  since  Paul 
only  meant  to  allude  to  the  words  of  the  Prophet,  in  order 
that  the  similitude  might  have  more  weight.^ 

21.  Has  not  the  ivorker  of  the  clay 'I  &c.  The  reason  why 
what  is  formed  ought  not  to  contend  with  its  former,  is,  that 
the  former  does  nothing  but  what  he  has  a  right  to  do.  By 
the  word  poiuer,  he  means  not  that  the  maker  has  strengtli 
to  do  according  to  his  will,  but  that  this  jorivilege  rightly 
and  justly  belongs  to  him.  For  he  intends  not  to  claim  for 
God  any  arbitrary  power  but  what  ought  to  be  justly  ascrib- 
ed to  him. 

And  further,  bear  this  in  mind, — that  as  the  potter  takes 
away  nothing  from  the  clay,  whatever  form  he  may  give  it ; 
i  so  God  takes  away  nothing  from  man,  in  whatever  condition 
he  may  create  him.  Only  this  is  to  be  remembered,  that 
God  is  deprived  of  a  portion  of  his  honour,  except  such  an 
authority  over  men  be  conceded  to  him  as  to  constitute  him 
the  arbitrator  of  life  and  death.^ 

^  The  words  in  the  20th  verse  are  taken  almost  literally  from  Is.  xxix. 
16,  only  the  latter  clause  is  somewhat  different ;  the  sentence  is,  "  y,h  l^u 

70  -rXao-fia  rZ  TXacravri  auro,  oh  trv  fii  'i-rXaa-as — shall  what   is   formed   say  tO 

its  former,  Thou  hast  not  formed  me  ?"  This  is  a  faithful  rendering  of 
the  Hebrew. 

Then  the  words  in  the  21st  verse  are  not  verbally  taken  from  either  of 
the  two  places  refen'ed  to  above ;  but  the  simile  is  adopted. — Ed. 

^  The  metaphor  in  these  verses  is  doubtless  to  be  interpreted  according 
to  the  context.  Not  only  Calvin,  but  many  others,  have  deduced  from  it 
what  is  not  consistent  with  what  the  next  verse  contains,  which  gives  the 
necessary  explanation.  By  the  "  mass  "  or  the  lump  of  clay,  is  not  meant 
mankind,  contemplated  as  creatures,  but  as  fallen  creatures ;  or,  as  Augus- 
tine and  Parens  call  them,  "  massa  damnata — the  condemned  mass ;"  for 


CHAP.  IX.  22.  EPISTLE  TO  THE  ROMANS.  367 

22.  What  if  God,  willing  to  show  22.  Quid  autem  si  Deus  volens 
his  wrath,  and  to  make  his  power  demonstrare  iram,  et  notam  facere 
known,  endured  with  much  long-  potentiam  suani,  sustinuit  in  niulta 
suflering  the  vessels  of  wrath  fitted  patientia  vasa  irae,  in  interitum  ap- 
to  destruction  :  parata ; 

23.  And    that    he    might   make  23.  Ut  notas  quoqne  faceret  divi- 
known  the  riches  of  his  glory  on  the  tias  gloriaj  sua)  in  vasa  misericordiaj, 
vessels  of  mercy,  which  he  had  afore  quae  preparavit  in  gloriam  ? 
prepared  unto  glory, 

22.  And  what,  &c.  A  second  answer,  by  which  he  briefly 
shows,  that  though  the  counsel  of  Grod  is  in  fact  incompre- 
hensible, yet  his  unblamable  justice  shines  forth  no  less  in 
the  perdition  of  the  reprobate  than  in  the  salvation  of  the 
elect.  He  does  not  indeed  give  a  reason  for  divine  election, 
so  as  to  assign  a  cause  why  this  man  is  chosen  and  that  man 
rejected  ;  for  it  was  not  meet  that  the  things  contained  in 
the  secret  counsel  of  God  should  be  subjected  to  the  judg- 
ment of  men  ;  and,  besides,  this  mystery  is  inexplicable. 
He  therefore  keeps  us  from  curiously  examining  those  things 
which  exceed  human  comprehension.  He  yet  shows,  that 
as  far  as  God's  predestination  manifests  itself,  it  a23i3ears 
perfectly  just. 

The  particles,  et  Be,  used  by  Paul,  I  take  to  mean,  And 
what  if?  so  that  the  whole  sentence  is  a  question  ;  and  thus 
the  sense  will  be  more  evident :  and  there  is  here  an  ellipsis, 
when  we  are  to  consider  this  as  being  understood, — "  Who 
then  can  charge  him  with  unrighteousness,  or  arraign  him  ?" 
for  here  appears  nothing  but  the  most  perfect  course  of  jus- 
tice.^ 

they  are  called  in  the  next  verse  vessels  of  wrath,  that  is,  the  objects  of 
wrath  ;  and  such  are  all  by  nature,  according  to  what  Paul  says  in  Eph. 
ii.  3 ;  "  we  were,"  he  says,  "  by  nature  the  children  of  wrath,  -even  as 
others." 

"  The  words,  '  I  will  have  mercy  on  whom  I  will  have  mercy,'  imply 
that  all  deserved  wrath ;  so  that  the  lump  of  clay  in  the  hands  of  the  pot- 
ter must  refer  to  men  already  existing  in  God's  foreknowledge  as  fallen 
creatures . " — Scott . 

In  all  the  instances  in  which  this  metaphor  is  used  by  Isaiah  and  Jere- 
miah, it  is  applied  to  the  Jews  in  their  state  of  degeneracy,  and  very 
pointedly  in  Isaiah  Ixiv.  8  :  where  it  is  preceded,  in  the  6th  verse,  by  that 
remarkable  passage,  "  We  are  all  as  an  unclean  thing,"  &c.  The  clay 
then,  or  the  mass,  is  the  mass  of  mankind  as  corrupted  and  depraved. — Ed. 

^  Critics  have  in  various  ways  attempted  to  supply  the  ellipsis,  but  what 
is  here  proposed  is  most  approved.     Beza  considered  the  corresponding 


368  COMMENTARIES  ON  THE  CHAP.  IX.  22. 

But  if  we  wish  fully  to  understand  Paul,  almost  every 
word  must  be  examined.  He  then  argues  thus, — There  are 
vessels  prepared  for  destruction,  that  is,  given  up  and  ap- 
pointed to  destruction :  they  are  also  vessels  of  wrath,  that 
is,  made  and  formed  for  this  end,  that  they  ma}''  be  exam- 
ples of  God's  vengeance  and  displeasure.  If  the  Lord  bears 
patiently  for  a  time  with  these,  not  destroying  them  at  the 
first  moment,  but  deferring  the  judgment  prej)ared  for  them, 
and  this  in  order  to  set  forth  the  decisions  of  his  severity, 
that  others  may  be  terrified  by  so  dreadful  examples,  and 
also  to  make  known  his  power,  to  exhibit  which  he  makes 
them  in  various  ways  to  serve  ;  and,  further,  that  the  ampli- 
tude of  his  mercy  towards  the  elect  may  hence  be  more  fully 
known  and  more  brightly  shine  forth  ; — what  is  there  worthy 
of  being  reprehended  in  this  dispensation  ?  But  that  he  is 
silent  as  to  the  reason,  why  they  are  vessels  appointed  to 
destruction,  is  no  matter  of  wonder.  He  indeed  takes  it  as 
granted,  according  to  what  has  been  already  said,  that  the 

clause  to  be  at  verse  30,  and  viewed  the  intervening  verses  as  parenthetic, 
"  And  if  God,"  &c., — "  What  then  shall  we  say?"  Orotius  subjoined, 
"  Does  God  do  any  wrong?"  Eisner,  "  Has  he  not  the  power?"  and  Wol- 
fius,  "  What  canst  thou  say  against  God  ?"  Stuart  proposes  to  repeat  the 
question  in  verse  20,  "  Who  art  thou  ?"  &c.  Some  connect  this  verse 
with  the  question  in  verse  20,  and  include  the  latter  part  of  it  and  verse 
21  in  a  parenthesis.  Whatever  way  may  be  adopted,  the  sense  is  materially 
the  same.  It  has  also  been  suggested  that  £<  ?£  is  for  siVe^,  since,  seeing, 
2  Thess.  i.  6  ;  1  Pet.  ii.  3.  In  this  case  no  apodosis  is  necessary.  But  we 
may  take  u,  as  meaning  since,  and  11  as  an  illative,  and  render  the  three 
verses  thus, — 

22.  "  Since  then  God  willed  (or,  it  was  God's  will)  to  show  his  wrath  and  to 
make  known  his  power,  he  endured  with  much  forbearance  the  vessels 

23.  of  wrath,  fitted  for  destruction  ;  so  he  willed  to  make  known  the  riches 
of  his  glory  towards  the  vessels  of  mercy,  whom  he  has  fore-prepared 

24.  for  glory,  even  us,  whom  he  has  called  not  only  from  the  Jews  but 
also  from  the  Gentiles." 

The  verb  £»■",  or  ?v,  is  often  imderstood  after  participles,  especially  in 
Hebrew;  and  xai  has  the  meaning  of  so  in  some  instances,  Matt.  vi.  10;  Acts 
vii.  51 ;  Gal.  i.  9 ;  and  in  some  cases,  as  Schleusner  says,  without  being 
preceded  by  any  particle  of  comparison,  such  as  Matt.  xii.  26,  and  1  John 
ii.  27,  28  ;  but  s'  here  stands  somewhat  in  that  character. 

The  beginning  of  verse  23  presents  an  anomaly,  if,  with  Stuart  and 
others,  we  consider  "  willing  "  or  wills  to  be  understood,  as  it  is  followed 
in  the  preceding  verse  by  an  infinitive,  and  here  by  a  subjunctive  mood. 
But  Beza,  Grotius,  and  Hammond,  seem  to  regard  the  verb  "  endured," 
to  be  here,  as  it  were,  repeated,  which  gives  the  same  meaning  to  the  pas- 
sage as  that  which  is  given  to  it  by  Calvin. — Ed. 


CHAP.  IX.  22.  EPISTLE  TO  THE  ROMANS.  oGD 

reason  is  hid  in  the  secret  and  inexplorable  counsel  of  God  ; 
whose  justice  it  behoves  us  rather  to  adore  than  to  scru- 
tinize. 

And  he  has  mentioned  vessels,  as  commonly  signifying 
instruments  ;  for  wliatevcr  is  done  by  all  creatures,  is,  as  it 
were,  the  ministration  of  divine  power.  For  the  best  reason 
then  are  we,  the  faithful,  called  the  vessels  of  mercy,  whom 
the  Lord  uses  as  instruments  for  the  manifestation  of  his 
mercy ;  and  the  reprobate  are  the  vessels  of  wrath,  because 
they  serve  to  show  forth  the  judgments  of  God. 

22.  That  he  might  also  make  knoiun  the  riches  of  his  glory, 
&c.     I  doubt  not  but  the  two  particles  kuI  cva,  is  an  instance 
of  a  construction,  where  the  first  word  is  put  last ;  (vcrrepov 
irporepov ;)  and  that  this  clause  may  better  unite  with  the 
former,  I  have  rendered  it.  That  he  might  also  make  known, 
&c.     {Ut  notas  quoque  faceret,  &c.)     It  is  the  second  reason  | 
which  manifests  the  glory  of  God  in  the  destruction  of  the  I 
reprobate,  because  the  greatness  of  divine  mercy  towards  the  \ 
elect  is  herdjy  more  clearly  made  known ;  for  how  do  they 
differ  from  them  except  that  they  are  delivered  by  the  Lord 
from  the  same  gulf  of  destruction  ?  and  this  by  no  merit  of 
their  own,  but  through  his  gratuitous  kindness.     It  cannot 
then  be  but  that  the  infinite  mercy  of  God  towards  the  elect 
must  appear  increasingly  worthy  of  praise,  when  we  see  how 
miserable  are  all  they  who  escape  not  his  wrath. 

The  word  glory,  which  is  here  twice  mentioned,  I  consider 
to  have  been  used  for  God's  mercy,  a  metonymy  of  effect  for 
the  cause  ;  for  his  chief  praise  or  glory  is  in  acts  of  kindness. 
So  in  Eph.  i.  1 8,  after  having  taught  us,  that  we  have  been 
adopted  to  the  praise  of  the  glory  of  his  grace,  he  adds,  that 
we  are  sealed  by  the  Spirit  of  promise  unto  the  praise  of 
his  glory,  the  word  grace  being  left  out.  He  wished  then 
to  show,  that  the  elect  are  instruments  or  vessels  through i 
Avhom  God  exercises  his  mercy,  that  through  them  he  may| 
glorify  his  name. 

Though  in  the  second  clause  he  asserts  more  expressly, 
that  it  is  God  who  prepares  the  elect  for  glory,  as  he  had 
simply  said  before  that  the  reprobate  are  vessels  prepared 
for  destruction ;  there  is  yet  no  doubt  but  that  the  prepara- 

2  A 


370  COMMENTARIES  ON  THE  CHAP. IX.  24. 

tion  of  botli  is  connected  with  the  secret  counsel  of  God. 
Paul  might  have  otherwise  said,  that  the  reprobate  give  up 
or  cast  themselves  into  destruction ;  but  he  intimates  here, 
that  before  they  are  born  they  are  destined  to  their  lot. 

24.  Even  us,  whom  he  hath  called,  24.  Qiios  etiam  vocavit,  nimirum 
not  of  the  Jews  only,  but  also  of  the  nos,  non  solum  ex  Iud^eis,  sed  etiam 
Gentiles  ?  ex  Gentibus : 

25.  As  he  saith  also  in  Osee,  I  25.  Quemadmodum  et  in  Osee 
will  call  them  my  people,  which  were  dicit,  Vocabo  populum  meum  eum 
not  my  people  ;  and  her  beloved,  qui  non  est  populus,  et  dilectam  earn 
which  was  not  beloved.  quse  non  est  dilecta : 

2G.  And  it  shall  come  to  pass,  that  2(5.  Et  erit  in  loco  ubi  dictum  est 

in  the  place  where  it  was  said  unto  eis,  Non  populus  mens  vos,  illic  vo- 

them,  Ye  are  not  my  people ;  there  cabmitur  filii  Dei  viventis. 
shall  they  be  called  the  children  of 
the  living  God. 

27.  Esaias  also  crieth  concerning  27.  lesaias  autem  clamat  super 
Israel,  Though  the  number  of  the  Israel,  Si  fuerit  numerus  filiorura 
children  of  Israel  be  as  the  sand  of  Israel  ut  arena  maris,  reliquiae  serva- 
the  sea,  a  remnant  shall  be  saved :  buntur : 

28.  For  he  will  finish  the  work,  28.  Sermonem  enim  consummans 
and  cut  it  short  in  righteousness  ;  et  abbrevians,^  quoniam  sermonem 
because  a  short  work  will  the  Lord  abbreviatum  faciet  Dommus  in 
make  upon  the  earth.  terra : 

29.  And  as  Esaias  said  before,  Ex-  29.  Et  quemadmodum  prius  dix- 
cept  the  Lord  of  Sabaoth  had  left  us  erat  lesaias,  Nisi  Dominus  Sabbaoth 
a  seed,  we  had  been  as  Sodoma,  and  reliquisset  nobis  semen,  instar 
been  made  like  unto  Gomorrha.  Sodomaj  facti  essemus,  et  Gomor- 

rhte  essemus  assimilati. 

24.  Whom  he  also  called,  &c.  From  the  reasoning  which 
he  has  been  hitherto  carrying  on  respecting  the  freedom  of 
divine  election,  two  things  follow, — that  the  grace  of  God 
is  not  so  confined  to  the  Jewish  people  that  it  does  not  also 
flow  to  other  nations,  and  diffiise  itself  through  tlie  whole 
world, — and  then,  that  it  is  not  even  so  tied  to  the  Jews 
tliat  it  comes  without  exception  to  all  the  children  of  Abra- 
ham according  to  the  flesh  ;  for  if  God's  election  is  based  on 
his  own  good  pleasure  alone,  wherever  his  will  turns  itself, 
there  his  election  exists.  Election  being  then  established, 
the  way  is  now  in  a  manner  prepared  for  him  to  proceed  to 
those  things  which  he  designed  to  say  respecting  the  calling 
of  the  Gentiles,  and  also  respecting  the  rejection  of  the  Jews; 

'  "  In  righteousness,"  left  out.  The  word  rendered  "  matter"  is  "  sermo," 
but  it  is  explained  in  this  sense  in  the  comment. — Ed. 


CHAP.  IX.  25.  EPISTLE  TO  THE  ROMANS.  871 

tlie  first  of  -wliich  seemed  strange  for  its  novelty,  and  the 
other  wholly  unbecoming.  As,  however,  the  last  had  more 
in  it  to  offend,  he  speaks  in  the  first  place  of  that  which  was 
less  disliked.  He  says  then,  that  the  vessels  of  God's  mercy, 
whom  he  selects  for  the  glory  of  his  name,  are  taken  from 
every  people,  from  the  Gentiles  no  less  than  from  the  Jews. 

But  though  in  the  relative  luhom  the  rule  of  grammar  is 
not  fully  observed  by  Paul,^  yet  his  object  was,  by  making 
as  it  were  a  transition,  to  subjoin  that  we  are  the  vessels  of 
God's  glory,  who  have  been  taken  in  part  from  the  Jews 
and  in  part  from  the  Gentiles  ;  and  he  proves  from  the  call- 
ing of  God,  that  there  is  no  difterence  between  nations  made 
in  election.  For  if  to  be  descended  from  the  Gentiles  was 
no  hinderance  that  God  should  not  call  us,  it  is  evident  that 
the  Gentiles  are  by  no  means  to  be  excluded  from  the  king- 
dom of  God  and  the  covenant  of  eternal  salvation. 

25.  As  he  says  in  Hosea^  &c.  He  proves  now  that  the 
calling  of  the  Gentiles  ought  not  to  have  been  deemed  a  new 
thing,  as  it  had  long  before  been  testified  by  the  prediction 
of  the  prophet.  The  meaning  is  evident  ;  but  there  is  some 
difficulty  in  the  application  of  this  testimon}^ ;  for  no  one 
can  deny  but  that  the  prophet  in  that  passage  speaks  of  the 
Israelites.  For  the  Lord,  having  been  offended  with  their 
wickedness,  declared  that  they  should  be  no  longer  his 
people :  he  afterwards  subjoined  a  consolation,  and  said, 
that  of  those  who  were  not  beloved  he  would  make  some  be- 
loved, and  from  those  who  were  not  a  people  he  would  make 
a  people.  But  Paul  applies  to  the  Gentiles  what  was  ex- 
pressly spoken  to  the  Israelites. 

They  who  have  hitherto  been  most  successful  in  untying 
this  knot  have  supposed  that  Paul  meant  to  adopt  this  kind 
of  reasoning, — "  What  may  seem  to  be  an  hinderance  to  the 
Gentiles  to  become  partakers  of  salvation  did  also  exist  as 
to  the  Jewish  nation  :  as  then  God  did  formerly  receive  into 
favour  the  Jews,  whom  he  had  cast  away  and  exterminated, 
so  also  now  he  exercises  the  same  kindness  towards  the 

^  It  is  an  instance  of  Hebraism,  the  use  of  a  double  pr(;noun — whom  and 
us,  governed  by  the  same  verb. — Ed. 
^  Hos.  ii.  23.     See  1  Pet.  ii.  10. 


372  COMMENTARIES  ON  THE  CHAP.  IX.  25. 

Gentiles."  But  as  this  interpretation,  tlioiig-h  it  may  be 
supported,  yet  seems  to  me  to  be  somewhat  strained,  let  the 
readers  consider  this, — Whether  it  wouhl  not  be  a  more  suit- 
able view  to  regard  the  consolation  given  by  the  prophet,  as 
intended,  not  only  for  the  Jews,  but  also  for  the  Gentiles  : 
for  it  was  not  a  new  or  an  unusual  thing  with  the  prophets, 
after  having  pronounced  on  the  Jews  God's  vengeance  on 
account  of  their  sins,  to  turn  themselves  to  the  kingdom  of 
Christ,  which  was  to  be  propagated  through  the  whole  world. 
And  this  they  did,  not  without  reason  ;  for  since  the  Jews 
so  provoked  God's  wrath  by  their  sins,  that  they  deserved  to 
be  rejected  by  him,  no  hope  of  salvation  remained,  except 
they  turned  to  Christ,  through  whom  the  covenant  of  grace 
Avas  to  be  restored  :  and  as  it  was  based  on  him,  so  it  was  then 
renewed,  when  he  interposed.  x\nd  doubtless,  as  Christ  was 
the  only  refuge  in  great  extremities,  no  solid  comfort  could 
have  been  brought  to  miserable  sinners,  and  such  as  saw 
God's  wrath  impending  over  them,  except  by  setting  Christ 
before  their  eyes.  Yes,  it  was  usual  with  the  prophets,  as 
we  have  reminded  you,  after  having  humbled  the  people  by 
pronouncing  on  them  divine  vengeance,  to  call  their  atten- 
tion to  Christ,  as  the  only  true  asylum  of  those  in  despair. 
And  where  the  kingdom  of  Christ  is  erected  there  also  is 
raised  up  that  celestial  Jerusalem,  into  wliicli  citizens  from 
all  parts  of  the  world  assemble.  And  this  is  what  is  chiefly 
included  in  the  present  prophecy  :  for  when  the  Jews  were 
banished  from  God's  family,  they  were  thus  reduced  to  a 
common  class,  and  put  on  a  level  with  the  Gentiles.  The 
difference  being  taken  away,  God's  mercy  is  now  indiscrimi- 
nately extended  to  all  the  Gentiles.  We  hence  see  that  the 
prophet's  jjrediction  is  fitly  applied  to  the  present  subject  ; 
in  which  God  declares,  that  after  having  equalized  the  Jews 
and  the  Gentiles,  he  would  gather  a  Church  for  himself  from 
aliens,  so  that  they  who  were  not  a  people  would  begin  to 
be  so. 

/  will  call  them  my  people  which  are  not  a  people.  This 
is  said  with  resj^ect  to  the  divorce,  which  God  had  already 
made  with  the  people,  by  depriving  them  of  all  honour,  so 
that  they  did  not  excel  other  nations.     Though  they  indeed, 


CHAP.  IX.  27.  EPISTLE  TO  THE  ROMANS.  373 

wliom  God  in  his  eternal  counsel  has  destined  as  sons  to 
himself,  are  perpetually  his  sons,  yet  Scripture  in  many 
parts  counts  none  to  be  God's  children  but  those,  the  elec- 
tion of  whom  has  been  proved  by  their  calling* :  and  hence 
he  teaches  us  not  to  judge,  much  less  to  decide,  respecting- 
God's  election,  except  as  far  as  it  manifests  itself  by  its  own 
evidences.  Thus  Paul,  after  having  shown  to  the  Ephesians 
that  their  election  and  adoption  had  been  determined  by 
God  before  the  creation  of  the  world,  shortly  after  declares, 
that  they  were  once  alienated  from  God,  (Eph.  ii.  1 2,)  that 
is,  during  that  time  when  the  Lord  had  not  manifested  his 
love  towards  them  ;  though  he  had  embraced  them  in  his 
eternal  mercy.  Hence,  in  this  passage,  they  are  said  not  to 
be  beloved,  to  whom  God  declares  wrath  rather  than  love  : 
for  until  adoption  reconciles  men  to  God,  we  know  that  his 
wrath  abides  on  them. 

The  feminine  gender  of  the  participle  depends  on  the  con- 
text of  the  prophet  ;  for  he  had  said,  that  a  daughter  had 
been  born  to  him,  to  whom  he  gave  this  name,  Not  beloved, 
in  order  that  the  people  might  know  that  they  were  hated 
by  God.  Now  as  rejection  was  the  reason  for  hatred,  so  the 
beginning  of  love,  as  the  prophet  teaches,  is,  when  God 
adopts  those  who  had  been  for  a  time  strangers.^ 

27.  And  Isaiah  exclaims,  &c.  He  proceeds  now  to  the 
second  part,  with  which  he  was  unwilling  to  begin,  lest  he 
should  too  much  exasperate  their  minds.  And  it  is  not 
without  a  wise  contrivance,  that  he  adduces  Isaiah  as  ex- 
claiming, not  speaking,  in  order  that  he  might  excite  more 
attention.  But  the  words  of  the  Prophet  were  evidently  in- 
tended to  keep  the  Jews  from  glorying  too  much  in  the 
flesh :  for  it  was  a  thing  dreadful  to  be  heard,  that  of  so 
large  a  multitude,  a  small  number  only  would  obtain  salva- 
tion.    For  though  the  Prophet,  after  having  described  the 

^  The  quotation  is  from  Hosea  ii.  23,  and  is  not  literal  cither  from  the 
Hebrew  or  from  the  Septuagint.  The  order  of  the  verse  is  reversed  :  and 
the  word  "beloved"  is  taken  from  the  tSeptuagint.  "Not  beloved,"  in 
Hebrew,  is  lo-ruhamah,  i.e.,  one  not  pitied,  or  one  who  has  not  received 
mercy  :  which  is  the  same  in  meaning. 

In  the  next  verse,  20,  the  words  are  taken  from  Hos.  i.  10,  and  are  not 
verbatim  either  from  the  Hebrew  or  the  Septuagint,  but  the  difl'erence  is 
very  trifling. — Ed. 


874  COMMENTARIES  ON  THE  CHAP.  IX.  28. 

devastation  of  the  people,  lest  the  faithful  should  think  that 
the  covenant  of  God  was  wholly  aholished,  gave  some  re- 
maining- hope  of  favour ;  yet  he  confined  it  to  a  few.  But 
as  the  Prophet  predicted  of  his  own  time,  let  us  see  how 
could  Paul  rightly  apply  this  to  his  purpose.  It  must  be  in 
this  sense, — When  the  Lord  resolved  to  deliver  his  people 
from  the  Babylonian  captivity,  his  purj)ose  was,  that  this 
benefit  of  deliverance  should  come  only  to  a  very  few  of  that 
vast  multitude  ;  which  might  have  been  said  to  be  the  rem- 
nant of  that  destruction,  when  compared  with  the  great 
number  which  he  suffered  to  perish  in  exile.  Now  that  tem- 
poral restoration  was  typical  of  the  real  renovation  of  the 
Church  of  God  ;  yea,  it  was  only  its  commencement.  What 
therefore  happened  then,  is  to  be  now  much  more  com- 
pletely fulfilled  as  the  very  progress  and  completion  of  that 
deliverance. 

28.  For  I  will  finish  and  shorten  the  matter,  8ic}  Omit- 
ting various  interpretations,  I  will  state  what  appears  to  me 
to  be  the  real  meaning :  The  Lord  will  so  cut  short,  and  cut 
off  liis  people,  that  the  residue  may  seem  as  it  were  a  con- 
sumption, that  is,  may  have  the  appearance  and  the  vestige 
of  a  very  great  ruin.  However,  the  few  who  shall  remain 
from  the  consumption  shall  be  a  2')roof  of  the  work  of  God's 
righteousness,  or,  what  I  prefer,  shall  serve  to  testify  the 
righteousness  of  God  throughout  the  world.  As  word  often 
in  Scripture  means  a  thing,  the  consummated  word  is  put 
for  consumption.  Many  interpreters  liave  here  been  grossly 
mistaken,   who   have    attempted    to   philosophize   with  too 

^  Sermonem  enim  consumnians  et  abbrevians,'"  &c. ;  Aoyov  yap,  &c.  li 
is  literally  the  Septvagint  except  in  two  instances:  Paul  puts  in  ya.^-,  and 
substitutes  ^tJ  t«s  yni  for  Iv  t-/i  o/x«j/^=v?j  oXn.  It  is  a  difficult  passage  in 
.  Hebrew :  but  the  following  rendering  will  make  it  materially  consistent 
with  the  words  of  the  Apostle,  who  evidently  did  not  intend  to  give  the 
words  literally. 

A  destruction,  soon  executed, 

Shdl  overflow  in  righteousness  ; 

For  completed  and  soon  executed  shall  it  be ; 

The  Lord,  Jehovah  of  hosts,  shall  do  it, 

In  the  midst  of  the  whole  land. 
The  word  rendered  above  ••  soon  executed,"  means  literally,  abbreviated 
or  cut  short,  signifying  the  quick  execution  of  a  thing  or  work.     "  Shall 
overflow  in  righteousness,"  imports,  "  shall  justly  or  deservedly  overflow." — 
Ed. 


CHAP.  IX.  29.  EPISTLE  TO  THE  ROMANS.  375 

much  refinement ;  for  they  have  imagined,  that  the  doc- 
trine of  the  g'ospel  is  thus  called,  because  it  is,  when  the  cere- 
monies are  cut  off",  a  brief  compendium  of  the  law  ;  though 
the  word  means  on  the  contrary  a  consumption/  And  not 
only  liere  is  an  error  committed  by  the  translator,  but  also 
in  Isaiah  x.  22,  23  ;  xxviii.  22  ;  and  in  Ezek.  xi.  13  ;  where 
it  is  said,  "  Ah !  ah !  Lord  God !  wilt  thou  make  a  comple- 
tion of  the  remnant  of  Israel  V  But  the  Prophets  meant  to 
say,  "  Wilt  thou  destroy  the  very  remnant  with  utter  de- 
struction t'  And  this  has  happened  through  the  ambiguity 
of  the  Hebrew  word.  For  as  the  word,  p]7^,  ca?e,  means  to 
finish  and  to  perfect,  as  well  as  to  consume,  this  difference 
has  not  been  sufficiently  observed  according  to  the  passages 
in  which  it  occurs. 

But  Isaiah  has  not  in  this  instance  adopted  one  word  only, 
but  has  put  down  two  words,  consumption  and  termination, 
or  cutting  off;  so  that  the  affectation  of  Hebraism  in  the 
Greek  translator  was  singularly  unseasonable  ;  for  to  Avhat 
purpose  was  it  to  involve  a  sentence,  in  itself  clear,  in  an 
obscure  and  figurative  language  ?  It  may  be  further  added, 
that  Isaiah  speaks  here  hyperbolically  ;  for  by  consumption 
he  means  diminution,  such  as  is  wont  to  be  after  a  remark- 
able slciughter. 

29.  And  as  Isaiah  had  before  said,  &c.^     He  brings  another 

1  There  are  many  venerable  names  in  favour  of  this  opinion,  such  as 
Amhrose,  Clirysostom,  Augustine,  &c.  Not  knowing  the  Hebrew  language, 
they  attached  a  classical  meaning  to  the  expression,  \oyov  <TuyTiTfcn[/.iyov, 
■wholly  at  variance  with  what  the  Hebrew  means,  as  CaZciH  justly  observes. 
The  word,  (TvyTiTft.nfji.ivov,  in  this  passage,  as  Schleusner  says,  bears  a  mean- 
ing diSerent  from  what  it  has  in  the  classics ;  it  imports  what  is  cut  short, 
that  is,  quickly  executed. — Ed. 

-  Isaiah  i.  9.  The  words  of  the  Septuagint  are  given  literally,  and  difler 
only  in  one  instance  from  the  Hebrew  ;  "  seed"  is  put  for  "  remnant ;"  but 
as  "  seed  "  in  this  case  evidently  means  a  small  portion  reserved  for  sowing, 
the  idea  of  the  original  is  conveyed.  Schleusner  refers  to  examples  both 
in  Josephus  and  Plato,  in  which  the  word  "  seed,"  is  used  in  the  sense  of  a 
small  reserved  portion.  Its  most  common  meaning  in  Scripture  is  pos- 
terity. 

Paul  has  given  "  Sabaoth"  from  the  Septuagint,  which  is  the  Hebrew 
untranslated.  This  word,  in  connection  with  God,  is  variously  rendered 
by  the  Septuagint :  for  the  mnst  part  in  Isaiah,  and  in  some  other  places, 
it  is  found  untranslated  as  here ;  but  in  the  Psalms  and  in  other  books,  it 
is  often  rendered  ruv  Iwaf^iuv,  that  is,  Jehovah  or  Lord  "  of  the  powers," 
and  often  'ravrox^dra^,  "  omnipotent ;"  and  sometimes  o  ayms,  "  the  holy 


376  COMMENTARIES  ON  THE  CHAP.  IX.  SO. 

testimony  from  the  first  chapter,  where  the  Prophet  deplores 
the  devastation  of  Israel  in  his  time :  and  as  this  had  hap- 
pened once,  it  was  no  new  thing.  The  people  of  Israel  had 
indeed  no  pre-eminence,  except  what  they  had  derived  from 
their  ancestors  ;  who  had  yet  been  in  snch  a  manner  treated, 
that  the  Prophet  complained  that  they  had  been  so  afflicted, 
that'they  were  not  far  from  liaving  been  destroyed,  as  Sodom 
and  Gomorrah  had  been.  There  was,  however,  this  differ- 
ence, that  a  few  were  preserved  for  a  seed,  to  raise  up  the 
name,  that  they  might  not  wholly  perish,  and  be  consigned 
to  eternal  oblivion.  For  it  behoved  God  to  be  ever  mindful 
of  his  promise,  so  as  to  manifest  his  mercy  in  the  midst  of 
the  severest  judgments. 

30.  What  shall  we  say  then?  That  30.  Quid  ergo  cUcemiis?  Quod 
the  Gentiles,  which  followed  not  after  gentcs  quaj  non  sectabantur  justi- 
righteousness,  have  attained  to  right-  tiani,  adeptse  sunt  justitiam,  justi- 
eousness,    even    the    righteousness  tiam  auteni  ex  fide : 

which  is  of  faith  : 

31.  But  Israel,  which  followed  after  31.  Israel  autem  sectando  legem 
the  law  of  righteousness,  hath  not  at-  justitife,  ad  legem  justitiaj  non  per- 
tained to  the  law  of  righteousness.  venit. 

32.  Wherefore?     Because    they  32.    Quare?     Quia  non  ex  fide, 
sought  it  not  by  faith,  but  as  it  were  sed  quasi  ex  operibus ;  oftenderunt 
by  the  works  of  the  law.     For  tbey  enim  ad  lapidem  offensionis : 
stumbled  at  that  stumblingstone : 

33.  As  it  is  written,  Behold,  I  lay  33.  Quemadmodum  scriptum  est, 
in  Sion  a  stmnblingstone  and  rock  of  Ecce  pono  in  Sion  lapidem  often- 
offence  :  and  whosoever  believeth  on  sionis  et  petram  ofiendiculi :  et  om- 
him  shall  not  be  ashamed.  nis  qui  crediderit  in  eum  non  pude- 

fiet. 

30.  What  then,  &c.  That  he  might  cut  oif  from  the  Jews 
every  occasion  of  murmuring  against  God,  he  now  begins  to 
sliow  those  causes,  which  may  be  comprehended  by  human 
minds,  why  the  Jewish  nation  had  been  rejected.  But  they 
do  what  is  absurd  and  invert  all  order,  who  strive  to  assign 
and  set  up  causes  above  the  secret  predestination  of  God, 
wdiicli  he  has  previously  taught  us  is  to  be  counted  as  the 
first  cause.  But  as  this  is  superior  to  all  other  causes,  so 
the  corruption  and  wiclvcdness  of  the  ungodly  afford  a  reason 
and  an  occasion  for  the  judgments  of  God  :  and  as  he  was 

one."  But  our  version,  "  Jehovah"  or  "Lord  of  hosts,"  is  the  proper  render- 
ing. It  means  the  hosts  of  animate  and  inanimate  creatures ;  in  fact,  the 
whole  universe,  all  created  things ;  but,  according  to  the  context,  it  often 
specifically  refers  to  material  things,  or  to  things  immaterial.— .£^c?. 


CHAP.  IX.  30.  EPISTLE  TO  THE  ROMANS.  877 

engaged  on  a  difficult  point,  he  introduced  a  question,  and, 
as  tliough  he  were  in  doubt,  asked  what  might  be  said  on 
the  subject. 

That  the  Gentiles  who  did  not  pursue,  &c.  Notliing  ap- 
peared more  unreasonable,  or  less  befitting,  than  that  the 
Gentiles,  who,  liaving  no  concern  for  righteousness,  rolled 
themseWes  in  the  lasciviousness  of  their  flesh,  should  be 
called  to  partake  of  salvation,  and  to  obtain  righteousness  ; 
and  that,  on  the  other  hand,  the  Jews,  who  assiduou.sly 
laboured  in  the  works  of  the  law,  should  be  excluded  from 
the  reward  of  righteousness.  Paul  brings  forward  this,  which 
was  so  singular  a  paradox,  in  such  a  manner,  that  by  adding 
a  reason  he  softens  whatever  asperity  there  might  be  in  it  ; 
for  he  says,  that  the  righteousness  which  the  Gentiles  at- 
tained was  by  faith  ;  and  that  it  hence  depends  on  the 
Lord's  mercy,  and  not  on  man's  own  worthiness  ;  and  that 
a  zeal  for  the  law,  by  which  the  Jews  were  actuated,  was 
absurd  ;  for  they  sought  to  be  justified  by  works,  and  thus 
laboured  for  what  no  man  could  attain  to  ;  and  still  further, 
they  stumbled  at  Christ,  through  whom  alone  a  way  is  open 
to  the  attainment  of  righteousness. 

But  in  the  first  clause  it  was  the  Apostle's  object  to  exalt 
the  grace  of  God  alone,  that  no  other  reason  might  be  sought 
for  in  the  calling  of  the  Gtentiles  but  this, — that  he  deigned 
to  embrace  them  when  unworthy  of  his  favour. 

He  speaks  expressly  of  righteousness,  without  wdiicli  there 
can  be  no  salvation  :  but  by  saying  that  the  righteousness 
of  the  Gentiles  proceeded  from  faith,  he  intimates,  that  it 
Avas  based  on  a  gratuitous  reconciliation  ;  for  if  any  one 
imagines  that  they  were  justified,  because  they  had  by  faith 
obtained  the  Spirit  of  regeneration,  he  departs  far  from  the 
meaning  of  Paul  ;  it  would  not  indeed  have  been  true,  that 
they  had  attained  what  they  sought  not,  except  God  had 
freely  embraced  them  while  they  were  straying  and  wander- 
ing, and  had  offered  them  righteousness,  for  which,  being 
unknown,  they  could  have  had  no  desire.  It  must  also  be 
observed,  that  the  Gentiles  could  not  have  oljtained  right- 
eousness by  faith,  except  God  had  anticipated  their  faith  by 
his  grace  ;  for  they  followed  it  when  they  first  by  faith  as- 


878  COMMENTARIES  ON  THE  CHAP.  IX.  32. 

pired  to  righteousness  ;  and  so  faith  itself  is  a  portion  of  his 
favour. 

81.  But  Israel,  hy  inir suing,  &c.  Paul  openly  states  what 
seemed  incredible, — that  it  was  no  wonder  that  the  Jews 
gained  nothing  by  sedulously  following  after  righteousness  ; 
for  by  running  out  of  the  way,  they  wearied  themselves  in 
vain.  But  in  the  first  place  it  seems  to  me  that  the  law  of 
righteousness  is  here  an  instance  of  transposition,  and  means 
the  righteousness  of  the  law  ;^  and  then,  that  when  rejDeated 
in  the  second  clause,  it  is  to  be  taken  in  another  sense,  as 
signifying  the  model  or  the  rule  of  righteousness. 

The  meaning  then  is, — "  That  Israel,  depending  on  the 
righteousness  of  the  law,  even  that  which  is  prescribed  in 
the  law,  did  not  understand  the  true  method  of  justification." 
But  there  is  a  striking  contrast  in  the  expression,  wlien  he 
teaches  us  that  the  legal  righteousness  was  the  cause,  that 
they  had  fallen  away  from  tlie  law  of  righteousness, 

32.  Not  hy  faith,  hut  as  it  tuere  hy  works,  &c.  As  false 
zeal  seems  commonly  to  be  justly  excused,  Paul  shows  that 

'  There  seems  to  be  no  necessity  for  this  transposition.  "  A  law  (not 
the  law)  of  righteousness "  means  a  law  which  prescribes  righteousness, 
and  which,  if  done,  would  have  conferred  righteousness.  But  the  Jcavs 
following  this  did  not  attain  to  a  law  of  righteousness,  such  a  law  as  se- 
cured righteousness.  The  Apostle  often  uses  the  same  words  in  the  same 
verse  in  a  different  sense,  and  leaves  the  meaning  to  be  made  out  by  the 
context.  Groiius  takes  "  law  "  as  meaning  way,  "  They  followed  the  way 
of  righteousness,  but  did  not  attain  to  a  way  of  righteousness." 

What  follows  the  question  in  the  next  verse  stands  more  connected  with 
ver.  30  than  with  ver.  31  ;  and  we  must  consider  that  the  word  righteous- 
ness, and  not  law,  is  referred  to  by  "  it "  after  the  verb  "  pursue,"  which 
is  evidently  to  be  understood  before  the  words,  "  not  by  faith,"  &c.,  as  the 
sentence  is  clearly  elliptical. 

The  verb  Ii&'ku,  rendered  "  sector  "  by  Calvin,  means  strictly  to  pursue 
what  flees  away  from  us,  whether  a  wild  beast  or  an  enemy ;  it  signifies 
also  to  follow  a  leader,  and  to  run  a  race,  and  further,  to  desire,  to  attend 
to,  or  earnestly  to  seek  a  thing  :  and  in  this  latter  sense  Paul  often  uses 
it.  See  ch.  xii.  13  ;  xiv.  19  ;  1  Cor.  xiv.  1.  Similar  is  the  application  of 
the  corresponding  verb,  f]!"!,  in  Hebrew.  See  Dent.  xvi.  20  ;  Ps.  xxxiv. 
14.     "  Quajro — to  seek,"  is  the  word  adopted  by  Grotius. 

But  Parens  and  Hammond  consider  that  there  are  here  tlu-ee  agonistic 
terms,  ^iukuv,  Kot.T'iXa.^i,  and  s^^ao-j.  The  first  signifies  the  running ;  the 
thii-d,  the  reaching  of  the  goal ;  and  the  second,  the  laying  hold  on  the 
prize  :  and  with  this  corresponds  the  stumbling  afterwards  mentioned. 
The  Gentiles  did  not  run  at  all,  but  the  Jews  did,  and  in  running,  they 
stumbled  ;  while  the  Gentiles  reached  the  goal,  not  by  running,  or  by  their 
own  efforts,  but  by  faith,  and  laid  hold  on  the  prize  of  righteousness. — Ed. 


CHAP.  IX.  82.  EPISTLE  TO  THE  ROMANS.  S79 

they  arc  deservedly  rejected,  who  attempt  to  attain  salvation 
by  trusting  in  their  own  works  ;  for  tliey,  as  ftu"  as  they  can, 
abolish  faith,  without  which  no  salvation  can  be  exi)ected. 
Hence,  were  they  to  gain  their  object,  such  a  success  would 
be  the  annihilation  of  true  righteousness.  You  farther  see 
how  faith  and  the  merits  of  works  are  contrasted,  as  things 
altogether  contrary  to  each  other.  As  then  trust  in  works 
is  the  chief  hinderance,  by  which  our  way  to  obtain  right- 
eousness is  closed  up,  it  is  necessary  that  we  should  wholly 
renounce  it,  in  order  that  we  may  depend  on  God's  goodness 
alone.  This  example  of  the  Jews  ought  indeed  justly  to 
terrify  all  those  who  strive  to  obtain  the  kingdom  of  God  by 
works.  Nor  does  he  understand  by  the  works  of  the  law, 
ceremonial  observances,  as  it  has  been  before  shown,  but  the 
merits  of  those  works  to  which  faith  is  opposed,  which  looks, 
as  I  may  say,  with  both  eyes  on  the  mercy  of  God  alone, 
without  casting  one  glance  on  any  worthiness  of  its  own. 

For  they  have  stumbled  at  the  stone,  &c.  He  confirms  by 
a  strong  reason  the  preceding  sentence.  There  is  indeed 
nothing  more  inconsistent  than  that  they  should  obtain 
righteousness  who  strive  to  destroy  it.  Christ  has  been 
given  to  us  for  righteousness,  whosoever  obtrudes  on  God 
the  righteousness  of  works,  attemjjts  to  rob  him  of  his  own 
office.  And  hence  it  apj^ears  that  whenever  men,  under  the 
empty  pretence  of  being  zealous  for  righteousness,  put  con- 
fidence in  their  works,  they  do  in  their  furious  madness 
carry  on  war  with  God  himself. 

But  how  they  stumble  at  Christ,  who  trust  in  their  works, 
it  is  not  difficult  to  understand  ;  for  except  we  own  ourselves 
to  be  sinners,  void  and  destitute  of  any  righteousness  of  our 
own,  we  obscure  the  dignity  of  Christ,  which  consists  in  this, 
that  to  us  all  he  is  light,  life,  resurrection,  righteousness, 
and  healing.  But  how  is  he  all  these  things,  except  that 
he  illuminates  the  blind,  restores  the  lost,  quickens  the  dead, 
raises  up  those  who  are  reduced  to  nothing,  cleanses  those 
who  are  full  of  filth,  cures  and  heals  those  infected  with  dis- 
eases ?  Nay,  when  Ave  claim  for  ourselves  any  righteousness, 
we  in  a  manner  contend  with  the  power  of  Christ  ;  for  his 
office  is  no  less  to  beat  down  all  the  pride  of  the  flesh,  than 


880  COMMENTAKIES  ON  THE  CHAP.  IX.  83. 

to  relieve  and  comfort  those  who  labour  and  are  wearied 
under  their  burden. 

The  quotation  is  rightly  made  ;  for  God  in  that  passage 
declares  that  he  would  be  to  the  peoj^le  of  Judali  and  of 
Israel  for  a  rock  of  offence,  at  which  they  should  stumble 
and  fall.  Since  Christ  is  that  God  who  spoke  by  the  Pro- 
phets, it  is  no  wonder  that  this  also  should  be  fulfilled  in  him. 
And  by  calling  Christ  the  stone  of  stumbling,  he  reminds  us 
that  it  is  not  to  be  wondered  at  if  they  made  no  progress  in 
the  way  of  righteousness,  who  through  their  wilful  stub- 
bornness stumbled  at  the  rock  of  offence,  when  God  had 
showed  to  them  the  way  so  plainly.^  But  we  must  observe, 
that  this  stumbling  does  not  properly  belong  to  Christ  viewed 
in  himself;  but,  on  the  contrary,  it  is  what  hapi^ens  through 
the  wickedness  of  men,  according  to  what  immediately 
follows. 

83.  And  every  one  luho  believes  in  him  shall  not  be  ashamed. 
He  subjoins  this  testimony  from  another  part  for  the  con- 
solation of  the  godly ;  as  though  he  had  said,  "  Because 
Christ  is  called  the  stone  of  stumbling,  there  is  no  reason 
that  we  should  dread  him,  or  entertain  fear  instead  of  con- 
fidence ;  for  he  is  appointed  for  ruin  to  the  unbelieving,  but 
for  life  and  resurrection  to  the  godly."  As  then  the  former 
projDhecy,  concerning  the  stumbling  and  offence,  is  fulfilled 
in  the  rebellious  and  unbelieving,  so  there  is  another  which 
is  intended  for  the  godly,  and  that  is,  that  he  is  a  firm  stone, 
precious,  a  corner-stone,  most  firmly  fixed,  and  whosoever 
builds  on  it  shall  never  fall.  By  putting  shall  not  be  ashamed 
instead  of  shall  not  hasten  or  fall,  he  has  followed  the  Greek 
Translator.  It  is  indeed  certain  that  the  Lord  in  that  pas- 
sage intended  to  strengthen  the  hope  of  his  people  :  and 
when  the  Lord  bids  us  to  entertain  good  hope,  it  hence  fol- 
lows that  we  cannot  be  ashamed.^  Sec  a  passage  like  this 
in  1  Peter  ii.  1 0. 

1  "  Error  is  often  a  greater  obstacle  to  the  salvation  of  men  than  care- 
lessness or  vice.  .  .  .  Let  no  man  think  error  in  doctrine  a  slight  practical 
evil.  No  road  to  perdition  has  ever  been  more  thronged  than  that  of  false 
doctrine.  Error  is  a  shield  over  the  conscience  and  a  bandage  over  the 
eyes." — Professor  Hodge. 

*  The  citation  in  this  verse  is  made  in  a  remarkable  manner.     The  first 


CHAP.  X.  1.  EPISTLE  TO  THE  ROMANS,  381 

CHAPTER  X. 

1.  Brethren,  my  heart's  desire  1.  Fratres,  benevolentia  certe 
and  prayer  to  God  for  Israel  is,  cordis  mei,  et  deprecatio  ad  Deum 
that  they  niij^ht  be  saved.  super  Israel,  est  in  saluteni. 

2.  For  I  bear  them  record,  that  2,  Testimonium  enim  reddo  illis, 
they  have  a  zeal  of  God,  but  not  quod  zelum  Dei  habent,  sed  non 
according  to  knowledge.  secundiuu  scientiam  : 

3.  For  they,  being  ignorant  of  3.  Ignorantes  enim  Dei  justitiam, 
God's  righteousness,  and  going  about  et  propriam  justitiam  qunerentes 
to  establish  their  own  righteousness,  statuere,  justitia;  Dei  sulfjecti  non 
have  not  submitted  themselves  unto  fuerunt ; 

the  righteousness  of  God. 

4.  For  Christ  is  the  end  of  the  4.  Finis  enim  Lcgis  Christus  in 
law  for  righteousness  to  every  one    justitiam  omni  credent!.* 

that  believeth. 

We  here  see  witli  what  solicitude  tlie  holy  man  obviated 
offences ;  for  in  order  to  soften  whatever  sharpness  there 
may  have  been  in  his  manner  of  exphxining  the  rejection  of 
the  Jews,  he  still  testifies,  as  before,  his  goodwill  towards 
them,  and  proves  it  by  the  effect ;  for  their  salvation  was 
an  object  of  concern  to  him  before  the  Lord,  and  such  a 
feeling  arises  only  from  genuine  love.  It  may  be  at  the 
same  time  that  he  was  also  induced  by  another  reason  to 
testify  his  love  towards  the  nation  from  which  he  had  sprung  ; 
for  his  doctrine  Avould  have  never  been  received  by  the  Jews 
had  they  thought  that  he  was  avowedly  inimical  to  them  ; 
and  his  defection  would  have  been  also  suspected  by  the 
Gentiles,  for  they  would  have  thought,  as  we  have  said  in 
the  last  chapter,  that  he  became  an  apostate  from  the  law 
through  his  hatred  of  men.^ 

part,  "  Behold  I  lay  in  Zion,"  is  taken  from  Is.  xxviii.  IG ;  what  follows, 
"  a  stone  of  stumbling  and  rock  of  offence,"  is  taken  from  Is.  viii.  14  :  and 
then  the  last  words,  "  and  whosoever  believes  in  him  shall  not  be  ashamed," 
are  given  from  the  preceding  passage  in  Is.  xxviii.  IG.  The  subject  is  the 
same. 

With  respect  to  the  last  clause  Paul  has  followed  the  Septuagint,  "  shall 
not  be  ashamed."  But  the  Hebrew  word,  rendered  in  our  version  "  shall 
not  make  haste,"  will  bear  a  similar  meaning,  and  may  be  translated,  shall 
not  hurry  or  be  confounded. — Ed. 

^  The  r^p,  "  for,"  at  the  beginning  of  this  verse,  connects  it  with  the 
latter  part  of  the  preceding,  as  the  >-«?,  "  for,"  in  the  preceding  connects  it 
with  the  latter  part  of  verse  2  ;  and  yxp  also  in  verse  5  expresses  a  reason 
for  what  verse  4  contains.  So  that  we  have  a  regular  chain  ;  the  following 
sentence  gives  a  reason  for  the  one  immediately  preceding  in  four  instances. 
—Ed. 

*  Calvin's  Latin  for  this  verse  is :  "  Fratres,  benevolentia  certe  cordis 


S82  COMMENTARIES  ON  THE  CHAP.  X.  2. 

2.  For  I  hear  to  them  a  testimony,  &c.  This  was  intended 
to  secure  credit  to  liis  love.  There  was  indeed  a  just  cause 
why  he  should  regard  them  with  compassion  rather  than 
hatred,  since  he  perceived  that  they  had  fallen  only  through 
ignorance,  and  not  through  malignancy  of  mind,  and  espe- 
cially as  he  saw  that  they  were  not  led  except  by  some  re- 
gard for  God  to  persecute  the  kingdom  of  Christ.  Let  us 
hence  learn  where  our  good  intentions  may  guide  us,  if  we 
yield  to  them.  It  is  commonly  thought  a  good  and  a  very 
fit  excuse,  Avhen  he  who  is  reproved  pretends  that  he  meant 
no  harm.  And  this  pretext  is  held  good  by  many  at  this 
day,  so  that  they  apply  not  their  minds  to  find  out  the 
truth  of  God,  because  they  think  that  whatever  they  do 
amiss  through  ignorance,  without  any  designed  malicious- 
ness, but  with  good  intention,  is  excusable.  But  no  one  of 
us  would  excuse  the  Jews  for  having  crucified  Christ,  for 
having  cruelly  raged  against  the  Apostles,  and  for  having 
attempted  to  destroy  and  extinguish  the  gospel ;  and  yet 
they  had  the  same  defence  as  that  in  which  we  confidently 
glory.  Away  then  with  these  vain  evasions  as  to  good  in- 
tention ;  if  we  seek  God  sincerely,  let  us  follow  the  way  by 
which  alone  we  can  come  to  him.  For  it  is  better,  as 
Augustine  says,  even  to  go  limping  in  the  right  way  than  to 
run  with  all  our  might  out  of  the  way.  If  we  would  be 
reallv  religious,  let  us  remember  that  what  Lactantius  teaches 
is  true,  that  true  religion  is  alone  that  Avhich  is  connected 
with  the  word  of  God.^ 

mei  et  deprecatio  ad  Deum  super  Israel  est  in  salutem — Brethren,  the  good- 
■will  indeed  of  my  heart  and  prayer  to  God  for  Israel  is  for  their  salvation." 
The  word  for  "  goodwill,"  tvhox'ia,  means  a  kind  disposition  towards  another, 
it  means  here  a  benevolent  or  a  sincere  desire,  or,  according  to  Theophylact, 
an  earnest  desire.  Doddridge  renders  it  "  affectionate  desire  ;"  Beza,  "  pro- 
pensa  volmitas — prepense  wish;"  and  Stuart,  "kind  desire." 

At  the  beginning  of  the  last  chapter  the  Apostle  expressed  his  great 
qrief  for  his  brethren  the  Jews,  he  now  expresses  his  great  love  towards 
"thein,  and  his  strong  desire  for  their  highest  good — their  salvation. — Ed. 

"  "  A  zeal  of  God,"  Z^iXov  etau,  is  a  zeal  for  God,  a  genitive  case  of  the 
object.  Some  regard  "God"  here  as  meaning  something  great,  as  it  is 
sometimes  used  in  Hebrew,  and  render  the  phrase,  as  Macknight  does,  "  a 
great  zeal ;"  but  this  is  not  required  by  the  context.  The  Jews  had  pro- 
fessedly "  a  zeal  for  God,"  but  not  accompanied  with  knowledge.  The 
necessity  of  knowledge  as  the  guide  of  zeal  is  noted  by  Turrettin  in  four 
particulars :  1 .  That  we  may  distinguish  truth  from  falsehood,  as  there 


CHAP.  X.  4.  EPISTLE  TO  THE  ROMANS.  383 

And  further,  since  we  see  that  they  perish,  who  with 
good  intention  wander  in  darkness,  let  us  bear  in  mind,  that 
we  are  worthy  of  thousand  deatlis,  if  after  having  been  ilki- 
minated  by  God,  wc  wander  knowingly  and  wilfully  from 
the  right  way. 

3.  For  being  ignorant  of  the  righteousness  of  God,  &c.  See 
how  they  went  astray  through  inconsiderate  zeal !  for  they 
sought  to  set  up  a  righteousness  of  their  own  ;  and  this 
foolish  confidence  proceeded  from  their  ignorance  of  God's 
righteousness.  Notice  the  contrast  between  the  righteous- 
ness of  God  and  that  of  men.  We  first  see,  that  they  are 
opposed  to  one  another,  as  things  wholly  contrary,  and  can- 
not stand  together.  It  hence  follows,  that  God's  righteous- 
ness is  subverted,  as  soon  as  men  set  up  their  own.  And 
again,  as  there  is  a  correspondence  between  the  things  con- 
trasted, the  righteousness  of  God  is  no  doubt  his  gift  ;  and 
in  like  manner,  the  righteousness  of  men  is  that  which  they 
derive  from  themselves,  or  believe  that  they  bring  before 
God.  Then  he  who  seeks  to  be  justified  through  himself, 
submits  not  to  God's  righteousness  ;  for  the  first  step  towards 
obtaining  the  righteousness  of  God  is  to  renounce  our  own 
righteousness :  for  why  is  it,  that  we  seek  righteousness 
from  another,  except  that  necessity  constrains  us  ? 

We  have  already  stated,  in  another  place,  how  men  put 
on  the  righteousness  of  God  by  faith,  that  is,  when  the 
righteousness  of  Christ  is  imputed  to  them.  But  Paul 
grievously  dishonours  the  pride  by  Avhich  hypocrites  are  in- 
flated, "when  they  cover  it  with  the  specious  mask  of  zeal  ; 
for  he  says,  that  all  such,  by  shaking  off  as  it  were  the  yoke, 
are  adverse  to  and  rebel  against  the  righteousness  of  God. 

4.  For  the  end  of  the  law  is  Christ,  &c.  The  word  com- 
pletion^ seems  not  to  me  unsuitable  in  this  place  ;  and  Eras- 
may  be  zeal  for  error  and  false  doctrine  as  well  as  for  that  which  is  true  ; 
2.  That  we  may  understand  the  comparative  importance  of  things,  so  as 
not  to  make  much  of  what  is  little,  and  make  little  account  of  what  is 
great;  B.  That  we  may  prosecute  and  defend  the  truth  in  the  riglit  way, 
with  prudence,  firmness,  fidelity,  and  meekness ;  4.  That  our  zeal  may 
have  the  r'i<jlit  object,  not  our  own  interest  and  reputation,  but  the  glory  of 
God  and  the  salvation  of  men. — Ed. 

^  "  Complementum — the  complement,"  the  filling  up,  the  completion. 
The  word  rixos,  •'  end,"  is  used  in  various  ways,  as  signifying — 1.  The 


384<  COMMENTARIES  ON  THE  CHAP.  X.  4. 

mus  lias  rendered  it  perfection :  but  as  the  other  reading  is 
ahnost  universally  approved,  and  is  not  inappropriate,  read- 
ers, for  my  part,  may  retain  it. 

The  Apostle  obviates  here  an  objection  which  might  have 
been  made  against  him  ;  for  the  Jews  might  have  appeared 
to  have  kept  the  right  way  by  depending  on  the  righteous- 
ness of  the  law.  It  was  necessary  for  him  to  disprove  this 
false  opinion ;  and  this  is  what  he  does  here.  He  shows 
that  he  is  a  false  interpreter  of  the  law,  who  seeks  to  be  jus- 
tified by  his  OMai  works ;  because  the  law  had  been  given 
for  this  end, — to  lead  us  as  by  the  hand  to  another  right- 
eousness :  nay,  whatever  the  law  teaches,  whatever  it  com- 
mands, whatever  it  promises,  has  always  a  reference  to 
Christ  as  its  main  object ;  and  hence  all  its  parts  ought  to 
bo  applied  to  him.  But  this  cannot  be  done,  except  we, 
being  stripped  of  all  righteousness,  and  confounded  Avith  the 
knowledge  of  our  sin,  seek  gratuitous  righteousness  from 
him  alone. 

It  hence  follows,  that  the  wicked  abuse  of  the  law  was 
justly  reprehended  in  the  Jews,  who  absurdly  made  an  ob- 
stacle of  tliat  which  was  to  be  their  help :  nay,  it  appears 
that  they  had  shamefully  mutilated  the  law  of  God  ;  for  they 

Urmmation  of  any  thing,  either  of  evils,  or  of  life,  &c.,  Matt.  x.  22; 
John  xiii.  1  ; — 2.  Completion  or  fulfilment,  Luke  xxii.  37  ;  1  Tim.  i.  9 ; — 
3.  The  issue,  the  effect,  the  consequence,  the  result,  chap.  vi.  21 ;  1  Pet. 
i.  9 ;  2  Cor.  xi.  15; — i.  Tribute  or  custom,  chap.  xiii.  7; — 5.  The  chief 
thing,  summary  or  substance,  1  Pet.  iii.  8. 

The  meaning  of  the  word  depends  on  what  is  connected  with  it.  The 
end  of  evils,  or  of  life,  is  their  termination ;  the  end  of  a  promise  is  its  ful- 
filment ;  the  end  of  a  command,  its  performance  or  obedience ;  the  end  of 
faith  is  salvation.  In  such  instances,  the  general  idea  is  the  result,  or  the 
effect,  or  the  consequence.  Now  the  law  may  be  viewed  as  an  economy, 
comprising  the  whole  Jewish  law,  not  perfect,  but  introductory ;  in  this 
view  Christ  may  be  said  to  be  its  end — its  perfection  or  "  its  landing  place." 
But  we  may  also  regard  the  law  in  its  moral  character,  as  the  ride  and 
condition  of  life ;  then  the  end  of  the  law  is  its  fulfilment,  the  performance 
of  what  it  requires  in  order  to  attain  hfe  :  and  Christ  in  this  respect  is  its 
end,  liaAdng  rendered  to  it  perfect  obedience.  This  last  meaning  is  most 
consistent  with  the  words  which  follow,  and  with  the  Apostle's  argument. 
The  fu-st  view  is  taken  by  Chrysostom,  Beza,  Turrettin,  as  well  as  Calvin; 
the  second,  by  Mede,  Stuart,  and  Chalmers.  There  is  really  not  much 
difference  in  the  two  views ;  only  the  sequel  of  the  verse,  "  for  righteous- 
ness to  every  one  who  believes,"  and  the  opposite  sentiment  in  the  next 
verse,  "  the  man  Avho  doeth  these  shall  live  in  (or  tlirough)  them,"  seem 
to  favom-  the  latter  view. — Ed. 


CHAP.  X.  5. 


EPISTLE  TO  THE  ROMANS. 


385 


rejected  its  soul,  and  seized  on  tlio  dead  body  of  the  letter. 
For  though  tlio  law  promises  reward  to  those  who  observe 
its  righteousness,  it  yet  substitutes,  after  having  proved  all 
guilty,  another  righteousness  in  Christ,  which  is  not  attained 
by  works,  but  is  received  by  faith  as  a  free  gift.  Thus  the 
righteousness  of  faith,  (as  we  have  seen  in  the  first  chapter,) 
receives  a  testimony  from  the  law.  We  have  then  here  a 
remarkable  passage,  which  proves  that  the  law  in  all  its 
parts  had  a  reference  to  Christ ;  and  hence  no  one  can 
rightly  understand  it,  who  does  not  continually  level  at 
this  mark. 


5.  For  Moses  describeth  the  right- 
eousness which  is  of  the  law,  That 
the  man  which  doeth  those  things 
shall  live  by  them. 

6.  But  the  righteousness  which  is 
of  faith  speaketh  on  this  wise,  Say 
not  in  thine  heart,  Who  shall  ascend 
into  heaven  ?  (that  is,  to  bring  Chi'ist 
downj^fom  above  :) 

7.  Or,  Who  shall  descend  into  the 
deep?  (that  is,  to  bring  up  Christ 
again  from  the  dead.) 

8.  But  what  saith  it  ?  The  word  is 
nigh  thee,  even  in  thy  mouth,  and  in 
thy  heart :  that  is,  the  word  of  faith 
which  we  preach ; 

9.  That  if  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt 
beheve  in  thine  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt 
be  saved. 

10.  For  with  the  heart  man  be- 
lieveth  unto  righteousness  ;  and  with 
the  mouth  confession  is  made  unto 
salvation. 


5.  Moses  enim  describit  justitiam 
quje  est  ex  Lege,  Quod  qui  fecerit 
ea  homo  vivet  in  ipsis. 

6.  Qufe  vero  est  ex  fide  justitia 
sic  dicit,  Ne  dixeris  in  corde  tuo, 
Quis  ascendet  in  coehmi  ?  hoc  est 
Christum  deducere : 

7.  Aut,  Quis  descendet  in  abys- 
sum  ?  hoc  est  Christum  ex  mortuis 
reducere : 

8.  Sed  quid  dicit  ?  Prope  est  ver- 
bum,  in  ore  tuo  et  in  corde  tuo ; 
hoc  est  verbum  fidei  quod  prsedi- 
camus, 

9.  Quod  si  confessus  fueris  in  ore 
tuo  Dominum  lesuni,  et  credideris 
in  corde  tuo  quod  Deus  suscitavit 
ilium  ex  mortuis,  salvus  eris : 

10.  Corde  enira  creditur  in  jus- 
titiam, ore  fit  confessio  in  salutem. 


5.  For  Moses,  &c.  To  render  it  evident  how  much  at 
variance  is  the  righteousness  of  faith  and  that  of  works,  he 
now  compares  them  ;  for  by  comparison  the  opposition  be- 
tween contrary  things  appears  more  clear.  But  he  refers 
not  now  to  the  oracles  of  the  Prophets,  but  to  the  testimony 
of  Moses,  and  for  this  reason, — that  the  Jews  might  under- 
stand that  the  law  was  not  given  by  Moses  in  order  to  de- 
tain them  in  a  dependence  on  works,  but,  on  the  contrary,  to 

2  B 


386"  COMMENTARIES  ON  THE  CHAP.  X.  5, 

lead  them  to  Christ.  He  might  have  indeed  referred  to  the 
Prophets  as  witnesses ;  but  still  this  doubt  must  have  re- 
mained, "  How  was  it  that  the  law  prescribed  another  rule 
of  righteousness  V  He  then  removes  this,  and  in  the  best 
manner,  when  by  the  teaching  of  the  law  itself  he  confirms 
the  righteousness  of  faith. 

But  we  ought  to  understand  the  reason  why  Paul  har- 
monizes the  law  with  faith,  and  yet  sets  the  righteousness  of 
one  in  opposition  to  that  of  the  other : — The  law  has  a  two- 
fold meaning ;  it  sometimes  includes  the  whole  of  what  has 
been  taught  by  Moses,  and  sometimes  that  jDart  only  which 
was  peculiar  to  his  ministration,  which  consisted  of  precepts, 
rewards,  and  punishments.  But  Moses  had  this  common 
office — to  teach  the  people  the  true  rule  of  religion.  Since 
it  was  so,  it  behoved  him  to  preach  repentance  and  faith  ; 
but  faitli  is  not  taught,  except  by  propounding  promises  of 
divine  mercy,  and  those  gratuitous :  and  thus  it  behoved  him 
to  be  a  preacher  of  the  gospel ;  which  office  lie  faithfully 
performed,  as  it  appears  from  many  passages.  In  order  to 
instruct  tlie  people  in  the  doctrine  of  repentance,  it  was 
necessary  for  him  to  teach  what  manner  of  life  was  ac- 
ceptable to  God  ;  and  this  he  included  in  the  precepts 
of  tlie  law.  That  he  might  also  instil  into  the  minds  of 
the  people  the  love  of  righteousness,  and  implant  in  them 
tlie  hatred  of  iniquity,  promises  and  threatenings  were 
added  ;  which  proposed  rewards  to  the  just,  and  denounced 
dreadful  punishments  on  sinners.  It  was  now  the  duty 
of  the  people  to  consider  in  how  many  ways  they  drew 
curses  on  themselves,  and  how  far  they  Avere  from  deserv- 
ing anything  at  God's  hands  by  their  works,  that  being 
thus  led  to  despair  as  to  their  own  righteousness,  they 
might  flee  to  the  haven  of  divine  goodness,  and  so  to 
Christ  himself  This  was  the  end  or  design  of  the  Mosaic 
dispensation. 

But  as  evangelic  promises  are  only  found  scattered  in 
the  writings  of  Moses,  and  these  also  somewhat  obscure,  and 
as  the  precepts  and  rewards,  allotted  to  the  observers  of  the 
law,  frequently  occur,  it  rightly  appertained  to  Moses  as  his 
own  and  peculia]-  office,  to  teach  what  is  the  real  righteous- 


CHAP.  X.  O.  EPISTLE  TO  TUB  ROMANS.  387 

ness  of  works,  and  then  to  show  what  remuneration  awaits 
the  observance  of  it,  and  what  jDunishment  awaits  tliose 
who  come  short  of  it.  For  this  reason  Moses  is  by  John 
compared  with  Christ,  when  it  is  said,  "  That  the  Law  was 
given  by  Moses,  but  that  grace  and  truth  came  by  Christ." 
(John  i.  17.)  And  whenever  the  word  law  is  thus  strictly 
taken,  Moses  is  by  im2)lication  opposed  to  Christ :  and  then 
we  must  consider  what  the  law  contains,  as  separate  from 
the  gosj)eI.  Hence  what  is  said  here  of  the  righteousness  of 
the  law,  must  be  apj^lied,  not  to  the  whole  office  of  Moses, 
but  to  that  part  which  was  in  a  manner  j)eculiarly  com- 
mitted to  him.     I  come  now  to  the  words. 

For  Moses  describes,  &c.  Paul  has  ypdcfjec,  writes  ;  which 
is  used  for  a  verb  which  means  to  describe,  by  taking  away 
a  part  of  it  [evriy/ja^ei.]  The  passage  is  taken  from  Lev. 
xviii.  5,  where  the  Lord  promises  eternal  life  to  those  who 
would  keep  his  law  ;  for  in  this  sense,  as  you  see,  Paul  has 
taken  the  jDassage,  and  not  only  of  temporal  life,  as  some 
think.  Paul  indeed  thus  reasons, — "  Since  no  man  can 
attain  the  righteousness  prescribed  in  the  law,  excejit  he 
fullils  strictly  every  part  of  it,  and  since  of  this  perfection 
all  men  have  always  come  far  short,  it  is  in  vain  for  any  one 
to  strive  in  this  way  for  salvation  :  Israel  then  were  very 
foolish,  who  expected  to  attain  the  righteousness  of  the  law, 
from  which  we  are  all  excluded."  See  how  from  the  pro- 
mise itself  he  proves,  that  it  can  avail  us  nothing,  and  for 
this  reason,  because  the  condition  is  impossible.  What  a 
futile  device  it  is  then  to  allege  legal  promises,  in  order  to 
establish  the  righteousness  of  the  law  !  For  with  these  an 
unavoidable  curse  comes  to  us  ;  so  far  is  it,  that  salvation 
should  thence  proceed.  The  more  detestable  on  this  account 
is  the  stupidity  of  the  Papists,  who  think  it  enough  to  prove 
merits  by  adducing  bare  promises.  "  It  is  not  in  vain,"  they 
say,  "  that  God  has  promised  life  to  his  servants."  But  at 
the  same  time  they  see  not  that  it  has  been  promised,  in 
order  that  a  consciousness  of  their  own  transgressions  may 
strike  all  with  the  fear  of  death,  and  that  being  thus  con- 
strained by  their  own  deficiency,  they  may  learn  to  flee  to 
Christ. 


388  COMMENTARIES  ON  THE  CHAP.  X.  6. 

6.  But  the  righteousness^  which  is  hy  faith,  &c.  This  pas- 
sage is  sucli  as  may  not  a  little  disturb  the  reader,  and  for 
two  reasons — for  it  seems  to  be  impi'operly  applied  by  Paul — 
and  the  words  are  also  turned  to  a  different  meaning.  Of 
the  words  we  shall  hereafter  see  what  may  be  said:  we  shall 
first  notice  the  application.  It  is  a  passage  taken  from  Deut. 
XXX.  12,  where,  as  in  the  former  jmssage,  Moses  sj^eaks  of 
the  doctrine  of  the  law,  and  Paul  ai:)plies  it  to  evangelic 
promises.  This  knot  may  be  thus  untied : — Moses  shows, 
that  the  way  to  life  was  made  plain :  for  the  will  of  God  was 
not  now  hid  from  the  Jews,  nor  set  far  oif  from  them,  but 
placed  before  their  eyes.  If  he  had  spoken  of  the  law  only, 
his  reasoning  would  have  been  frivolous,  since  the  law  of 
God  being  set  before  their  eyes,  it  was  not  easier  to  do  it, 
than  if  it  Avas  afar  oif.  He  then  means  not  the  law  only, 
but  generally  the  whole  of  God's  truth,  wdiich  includes  in  it 
the  gospel :  for  the  word  of  the  law  by  itself  is  never  in  our 
heart,  no,  not  the  least  syllable  of  it,  until  it  is  implanted  in 
us  by  the  faith  of  the  gospel.  And  then,  even  after  regener- 
ation, the  word  of  the  law  cannot  properly  be  said  to  be  in 
our  heart ;  for  it  demands  perfection,  from  which  even  the 
faithful  are  far  distant :  but  the  word  of  the  gospel  has  a 
seat  in  the  heart,  though  it  does  not  fill  the  heart;  for  it 
ofiers  pardon  for  imperfection  and  defect.  And  Moses 
throughout  that  chapter,  as  also  in  the  fourth,  endeavours  to 
commend  to  the  people  the  remarkable  kindness  of  God, 
because  he  had  taken  them  under  his  own  tuition  and 
government,  which  commendation  could  not  have  belonged 
to  the  law  only.  It  is  no  objection  that  Moses  there  speaks 
of  forming  the  life  according  to  the  rule  of  the  law;  for  the 
s])irit  of  regeneration  is  connected  with  the  gratuitous 
righteousness  of  faith.  Nor  is  there  a  doubt  but  that  this 
verse  dej^ends  on  that  main  truth,  "  The  Lord  shall  circum- 
cise thine  heart,''  which  he  had  recorded  shortly  before  in 
the  same  chapter.  They  may  therefore  be  easily  disproved, 
who  say  that  Moses  speaks  only  in  that  passage  of  good 
works.      That  he  speaks  of  works  I  indeed  allow  ;   but  I 

•  Righteousness  is  here  personified,  according  to  the  usual  manner  of  the 
Apostle :  law  and  sin  had  before  been  represented  in  the  same  way. — Ed. 


CHAP.  X.  G.  EPISTLE  TO  THE  ROMANS.  889 

deny  it  to  be  unreasonable,  that  the  keeping  of  the  law  should 
be  traced  from  its  own  fountain,  even  from  the  righteousness 
of  faith.     The  explanation  of  the  words  must  now  follow.^ 

Say  not  in  thine  heart,  Who  shall  ascend?  &c.  Moses 
mentions  heaven  and  the  sea,  as  places  remote  and  difficult 
of  access  to  men.  But  Paul,  as  though  there  was  some  spi- 
ritual mystery  concealed  under  these  words,  applies  them  to 
the  death  and  resurrection  of  Christ.  If  any  one  thinks  that 
this  interpretation  is  too  strained  and  too  refined,  let  him 
understand  that  it  was  not  the  object  of  the  Apostle  strictly 
to  explain  this  passage,  but  to  apply  it  to  the  explanation  of 
his  present  subject.  He  does  not,  therefore,  repeat  verbally 
what  Moses  has  said,  but  makes  alterations,  by  which  he  ac- 
commodates more  suitably  to  his  own  purpose  the  testimony 
of  Moses.  He  spoke  of  inaccessible  places  ;  Paul  refers  to 
those,  which  are  indeed  hid  from  the  sight  of  us  all,  and 
may  yet  be  seen  by  our  faith.  If  then  you  take  these  things 
as  spoken  for  illustration,  or  by  way  of  improvement,  you 
cannot  say  that  Paul  has  violently  or  inaptly  changed  the 
words  of  Moses ;  but  you  will,  on  the  contrary,  allow,  that 
without  loss  of  meaning,  he  has,  in  a  striking  manner,  al- 
luded to  the  words  heaven  and  the  sea. 

Let  us  now  then  simply  explain  the  words  of  Paul : — As 
the  assurance  of  our  salvation  lies  on  two  foundations,  that 
is,  when  we  understand,  that  life  has  been  obtained  for  us, 
and  death  has  been  conquered  for  us,  he  teaches  us  that  faith 
through  the  word  of  the  gospel  is  sustained  by  both  these  ; 
for  Christ,  by  dying,  destroyed  death,  and  by  rising  again  he 

1  It  seems  not  necessary  to  have  recourse  to  the  distinctions  made  in  the 
foregoing  section.  The  character  of  the  quotation  given  is  correctly  de- 
scribed in  the  words  of  Chtysostom,  as  quoted  by  Poole,  "  Pauhis  ea  trans- 
tulit  et  aptavit  ad  justitiam  fidei — Paul  transferred  and  accommodated 
these  things  to  the  righteousness  of  faith."  He  evidently  borrowed  the 
words  of  Moses,  not  literally,  but  substantially,  for  the  jjurpose  of  setting 
forth  the  truth  he  was  handling.  The  speaker  is  not  Moses,  but  "  the 
righteousness  of  faith,"  represented  as  a  person.  Luther,  as  quoted  by 
Woljins,  says,  that  "  Paul,  under  the  influence  of  the  Spirit,  took  from 
Moses  the  occasion  to  form,  as  it  were,  a  new  and  a  suitable  text  against 
the  justiciaries."  It  appears  to  be  an  application,  by  way  of  analogy,  of 
the  words  of  Moses  to  the  gospel,  and  not  a  confirmatory  testimony. 
Chalmers  hesitates  on  the  subject ;  but  Parens,  Wolfius,  Turrettin,  and 
Doddridge,  consider  the  words  as  applied  by  way  of  accommodation. — Ed. 


890  COMMENTARIES  ON  THE  CHAP.  X.  8. 

obtained  life  in  his  own  power.  The  benefit  of  Clirist's 
death  and  resurrection  is  now  communicated  to  us  by  the 
gospel :  there  is  then  no  reason  for  us  to  seek  anything- 
farther.  That  it  may  thus  appear,  that  the  righteousness  of 
faith  is  abundantly  sufficient  for  salvation,  he  teaches  us, 
tliat  included  in  it  are  these  two  things,  which  are  alone 
necessary  for  salvation.  The  import  then  of  the  words, 
Who  shall  ascend  into  heaven  .^  is  the  same,  as  though  you 
should  say,  "Who  knows  whether  the  inheritance  of  eternal 
and  celestial  life  remains  for  us?"  And  the  words.  Who 
shall  descend  into  the  deep  1  mean  the  same,  as  though  you 
should  say,  "  Who  knows  whether  the  everlasting  destruc- 
tion of  the  soul  follows  the  death  of  the  body  ?"  He  teaches 
us,  that  doubt  on  those  two  points  is  removed  by  the  right- 
eousness of  faith ;  for  the  one  would  draw  down  Christ  from 
heaven,  and  the  other  would  bring  him  up  again  from  death. 
Christ's  ascension  into  heaven  ought  indeed  fully  to  confirm 
our  faith  as  to  eternal  life  ;  for  he  in  a  manner  removes 
Christ  himself  from  the  possession  of  heaven,  who  doubts 
whether  the  inheritance  of  heaven  is  prepared  for  the  faith- 
ful, in  whose  name,  and  on  whose  account  he  has  entered 
thither.  Since  in  like  manner  he  underwent  the  horrors  of 
hell  to  deliver  us  from  them,  to  doubt  whether  the  faithful 
are  still  exposed  to  this  misery,  is  to  render  void,  and,  as  it 
were,  to  deny  his  death. 

8.  What  does  it  say  ?^  For  the  purpose  of  removing  the 
impediments  of  faith,  he  has  hitherto  spoken  negatively :  but 
now  in  order  to  show  the  way  of  obtaining  righteousness,  he 
adopts  an  affirmative  mode  of  speaking.  Though  the  whole 
might  have  been  announced  in  one  continuous  sentence,  yet 
a  question  is  interposed  for  the  sake  of  exciting  attention : 
and  his  object  at  the  same  time  was  to  show  how  great  is 
the  difiference  between  the  righteousness  of  the  law  and  that 
of  the  gospel ;  for  the  one,  showing  itself  at  a  distance,  re- 
strains all  men  from  coming  nigh  ;  but  the  other,  ofiering 
itself  at  hand,  kindly  invites  us  to  a  fruition  of  itself,  Nigh 
thee  is  the  word. 

J  "  The  righteousness  of  faith"  is  evidently  the  "it"  in  this  question: 
See  ver.  G.—Ed. 


CHAP.  X.  8.  EPISTLE  TO  THE  ROMANS.  391 

It  must  bo  further  observed,  that  lest  the  minds  of  men, 
being  led  away  by  crafts,  should  wander  from  the  way  of 
salvation,  the  limits  of  the  word  are  prescribed  to  them, 
Avithin  which  they  are  to  keep  themselves:  for  it  is  the  same 
as  though  he  had  bidden  them  to  be  satisfied  with  the  word 
only,  and  reminded  them,  that  in  this  mirror  those  secrets 
of  heaven  are  to  be  seen,  which  would  otherwise  by  their 
brightness  dazzle  their  eyes,  and  would  also  stun  their  ears 
and  overpower  the  mind  itself. 

Hence  the  faithful  derive  from  this  passage  remarkable 
consolation  with  regard  to  the  certainty  of  the  word ;  for 
they  may  no  less  safely  rest  on  it,  than  on  what  is  actually 
present.  It  must  also  be  noticed,  that  the  word,  by  which 
we  have  a  firm  and  calm  trust  as  to  our  salvation,  had  been . 
set  forth  even  by  Moses : 

Tliis  is  the  luord  of  faith.  Rightly  does  Paul  take  this  as 
granted  ;  for  the  doctrine  of  the  law  does  by  no  means  ren- 
der the  conscience  quiet  and  calm,  nor  supply  it  with  what 
ought  to  satisfy'-  it.  He  does  not,  however,  exclude  other 
parts  of  the  word,  no,  not  even  the  precepts  of  the  law ; 
but  his  design  is,  to  show  that  remission  of  sins  stands  for 
righteousness,  even  apart  from  that  strict  obedience  which 
the  law  demands.  Sufficient  then  for  pacifying  minds,  and 
for  rendering  certain  our  salvation,  is  the  word  of  the, gospel ; 
in  which  we  are  not  commanded  to  earn  righteousness  by 
works,  but  to  embrace  it,  when  offered  gratuitously,  by  faith. 

The  word  of  faith  is  to  be  taken  for  the  word  of  promise, 
that  is,  for  the  gospel  itself,  because  it  bears  a  relation  to 
faith.^  The  contrast,  by  which  the  difference  between  the 
law  and  the  gospel  appears,  is  indeed  to  be  understood  :  and 
from  this  distinction  we  learn, — that  as  the  law  demands 
works,  so  the  gospel  requires  nothing  else,  but  that  men 
bring  faith  to  receive  the  grace  of  God.  The  words,  which 
we  jJ^'sach,  are  added,  that  no  one  might  have  the  suspicion 
that  Paul  differed  from  Moses ;  for  he  testifies,  that  in  the 
ministration  of  the  gospel  there  was  complete  consent  be- 

1  It  is  "  the  word  "  which  requires  "  faith,"  and  is  received  by  faith ;  or 
it  is  the  word  entitled  to  faith,  worthy  of  being  believed ;  or  it  is  the  word 
which  generates  and  supports  faith. — Ed. 


392  COMMENTARIES  ON  THE  CHAP.  X.  9. 

tween  him  and  Moses  ;  inasmuch  as  even  Moses  placed  our 
felicity  in  nothing  else  but  in  the  gratuitous  promise  of 
divine  favour. 

9.  That  if  thou  wilt  confess,  &c.  Here  is  also  an  allusion, 
rather  than  a  proper  and  strict  quotation  :  for  it  is  very 
probable  that  Moses  used  the  word  mouth,  hy  taking  a  part 
for  the  whole,  instead  of  the  word /ace,  or  sight.  But  it  was 
not  unsuitable  for  the  Apostle  to  allude  to  the  word  mouth, 
in  this  manner : — "  Since  the  Lord  sets  his  word  before  our 
face,  no  doubt  he  calls  upon  us  to  confess  it."  For  wherever 
the  word  of  the  Lord  is,  it  ought  to  bring  forth  fruit ;  and 
the  fruit  is  the  confession  of  the  mouth. 

By  putting  confession  before  faith,  he  changes  the  order, 
which  is  often  the  case  in  Scripture :  for  the  order  would 
have  been  more  regular  if  the  faith  of  the  heart  had  pre- 
ceded, and  the  confession  of  the  mouth,  which  arises  from  it, 
had  followed.^  But  lie  rightly  confesses  the  Lord  Jesus, 
who  adorns  him  with  his  own  power,  acknowledging  him  to 
be  such  an  one  as  he  is  given  by  the  Father,  and  described 
in  the  gospel. 

Express  mention  is  made  only  of  Christ's  resurrection  ; 
which  must  not  be  so  taken,  as  though  his  death  was  of  no 
moment,  but  because  Christ,  by  rising  again,  completed  the 
whole  work  of  our  salvation  :  for  thougli  redemption  and 
satisfaction  were  effected  by  his  death,  through  which  we 
are  reconciled  to  God  ;  yet  tlie  victory  over  sin,  death,  and 

1  "  He  puts  '  mouth '  before  '  heart,' "  says  Parens,  "  for  he  follows  the 
order  m  ■which  they  are  given  by  Moses,  and  for  this  reason,  because  we 
know  not  faith  otherwise  than  by  possession." 

This  is  one  of  the  many  instances  both  in  the  New  and  Old  Testament, 
in  which  the  most  apparent  act  is  mentioned  first,  and  then  the  most  hid- 
den, or  in  which  the  deed  is  stated  first,  and  then  the  principle  from  which 
it  proceeds.  See  ch.  xiii.  13 ;  xv.  13.  And  we  have  here  another  in- 
stance of  the  Apostle's  style;  he  reverses  the  order  in  the  10th  verse, 
mentioning  faith  first,  and  confession  last.  The  two  verses  may  be  thus 
rendered, — 

9.  That  if  thou  wilt  confess  'with  thy  mouth  the  Lord  Jesus, 

And  believe  in  thine  heart  that  God  raised  liira  from  the  dead, 
Thou  shalt  be  saved : 

10.  For  with  the  heart  we  believe  unto  righteousness. 
And  with  the  mouth  we  confess  unto  salvation. 

He  begins  and  ends  with  confession,  and  in  the  middle  clauses  he  men- 
tions faith. — Ed. 


CHAP.  X.   10.  EPISTLE  TO  THE  ROMANS.  o93 

Satan  was  attained  by  liis  resurrection  ;  and  hence  also  came 
righteousness,  newness  of  life,  and  the  hope  of  a  blessed  im- 
mortality. And  thus  is  resurrection  alone  often  set  before 
us  as  the  assurance  of  our  salvation,  not  to  draw  away  our 
attention  from  his  death,  but  because  it  bears  witness  to  the 
efficac}''  and  fruit  of  his  death  :  in  short,  his  resurrection 
includes  his  death.  On  this  subject  we  have  briefly  touched 
in  tlie  sixth  chapter. 

It  may  be  added,  that  Paul  requires  not  merely  an  his- 
torical faith,  but  he  makes  the  resurrection  itself  its  end. 
For  we  must  remember  the  purpose  for  which  Christ  rose 
again  ; — it  was  the  Father's  design  in  raising  him,  to  restore 
us  all  to  life  :  for  thougk  Christ  had  power  of  himself  to  re- 
assume  his  soul,  yet  this  work  is  for  the  most  part  ascribed 
in  Scripture  to  God  the  Father. 

10.  For  with  the  heart  we  believe^  unto  righteousness,  &c. 
This  passage  may  help  us  to  understand  what  justification 
by  faith  is ;  for  it  shows  that  righteousness  then  comes  to 
us,  when  we  embrace  God's  goodness  oifered  to  us  in  the 
gospel.  We  are  then  for  this  reason  just,  because  we  believe 
that  God  is  propitious  to  us  in  Christ.  But  let  us  observe 
tliis, — that  the  seat  of  faith  is  not  in  the  head,  {in  cerebro — 
in  the  brain,)  but  in  the  heart.  Yet  I  would  not  contend 
about  the  part  of  the  body  in  which  faith  is  located  :  but  as 
the  word  heart  is  often  taken  for  a  serious  and  sincere  feel- 
ing, I  would  say  that  faith  is  a  firm  and  effectual  confidence, 
(Jiducia — trust,  dependence,)  and  not  a  bare  notion  only. 

^  "  Creditur  ;"  ^KmCiTai,  "li  is  believed."  It  is  an  impersonal  verb, 
and  so  is  the  verb  in  the  next  clause.  The  introduction  of  a  person  is 
necessary  in  a  version,  and  we  may  say,  "  We  believe  ;"  or,  as  "  thou  "  is 
used  in  the  preceding  verse,  it  may  be  adopted  here, — "  For  by  the  heart 
thou  believest  unto  righteousness,"  i.e.,  in  order  to  attain  righteousness; 
"  and  with  the  mouth  thou  confessest  imto  salvation,"  i.e.,  in  order  to 
attain  salvation.  "  God  knows  our  faith,"  as  Parens  observes,  "  but  it  is 
made  known  to  man  by  confession."  Turrettin's  remarks  on  this  verse 
are  much  to  the  purpose.  He  says,  that  Paul  loved  antitheses,  and  that 
we  are  not  to  understand  faith  and  confession  as  separated  and  applied 
only  to  the  two  things  here  mentioned,  but  ought  to  be  viewed  as  con- 
nected, and  that  a  similar  instance  is  foimd  in  ch.  iv.  25,  where  Christ  is 
said  to  have  been  delivered  for  our  oflences,  and  to  have  risen  again  for 
owe  justification  ;  which  means,  that  by  his  death  and  resurrection  our 
offences  are  blotted  out,  and  justification  is  obtained.  In  the  same  man- 
ner the  import  of  what  is  here  said  is,  that  by  sincere  faith  and  open  con- 
fession we  obtain  justification  and  salvation. — Ed. 


394  COMMENTARIES  ON  THE  CHAP.  X,  11. 

With  the  mouth  confession  is  made  unto  salvation.  It  may 
seem  strange,  that  he  ascribes  no  part  of  our  salvation  to 
faith,  as  he  had  before  so  often  testified,  that  we  are  saved 
by  faith  alone.  But  we  ought  not  on  this  account  to  conclude 
that  confession  is  the  cause  of  our  salvation.  His  design 
was  only  to  show  how  God  completes  our  salvation,  even  when 
he  makes  faith,  which  he  implants  in  our  hearts,  to  show 
itself  by  confession  :  nay,  his  simple  object  was,  to  mark  out 
true  faith,  as  that  from  which  this  fruit  proceeds,  lest  any 
one  should  otherwise  lay  claim  to  the  empt}^  name  of  faith 
alone  :  for  it  ought  so  to  kindle  the  heart  with  zeal  for  God's 
glory,  as  to  force  out  its  own  flame.  And  surely,  he  who  is 
justified  has  already  obtained  salvation  :  hence  he  no  less 
believes  with  the  heart  unto  salvation,  than  with  the  mouth 
makes  a  confession.  You  see  that  he  has  made  this  distinc- 
tion,— that  he  refers  the  cause  of  justification  to  faith, — and 
that  he  then  shows  what  is  necessary  to  complete  salvation  ; 
for  no  one  can  believe  with  the  heart  without  confessing 
with  the  mouth  :  it  is  indeed  a  necessary  consequence,  but 
not  that  which  assigns  salvation  to  confession. 

But  let  them  see  what  answer  they  can  give  to  Paul,  who 
at  this  day  proudly  boast  of  some  sort  of  imaginary  faith, 
which,  being  content  with  the  secrecy  of  the  heart,  neglect 
the  confession  of  the  mouth,  as  a  matter  superfluous  and 
vain  ;  for  it  is  extremely  puerile  to  say,  that  there  is  fire, 
when  there  is  neither  flame  nor  heat. 

1 1 .  For  the  scripture  saith,  Who-         1 1 .   Dicit  enim  scriptura,  omnis 
soever  believeth  on  him  shall  not  be  qui  credit  in  eum  non  pudefiet : 
ashamed. 

12.  For  there  is  no  difference  be-  12,  Non  enim  est  distinctio  ludaji 
tween  the  Jew  and  the  Greek  :  for  et  Gra?ci ;  imus  enim  Dominus  om- 
the  same  Lord  over  all  is  rich  unto  nium,  dives  in  omnes  qui  invocant 
all  that  call  upon  him.  eum  ; 

13.  For  whosoever  shall  call  upon  13.  Quisquis  enim  invocaverit  no- 
thename  of  the  Lord  shall  be  saved,  men  Domini  salvus  erit. 

11.  For  the  Scripture  saith,  &c.  Having  stated  the  rea- 
sons why  God  had  justly  repudiated  the  Jews,  he  returns  to 
prove  the  calling  of  the  Gentiles,  which  is  the  other  part  of 
the  question  which  he  is  discussing.  As  then  he  had  ex- 
plained the  way  by  which  men  obtain  salvation,  and  one 
that  is  common  and  opened  to  the  Gentiles  no  less  than  to 


CHAP.  X.  12.  EPISTLE  TO  THE  ROMANS.  395 

the  Jews,  lie  now,  having  first  hoisted  an  universal  banner, 
extends  it  expressly  to  the  Gentiles,  and  then  invites  the 
Gentiles  byname  to  it :  and  he  repeats  the  testimony  which 
he  had  before  adduced  from  Isaiah,  that  what  he  said  might 
have  more  authority,  and  that  it  might  also  be  evident,  how 
well  the  prophecies  concerning  Christ  hai-monize  with  the 
law.^ 

12.  For  there  is  no  distinction,  &c.  Since  faith  alone  is 
required,  wherever  it  is  found,  there  the  goodness  of  God 
manifests  itself  unto  salvation  :  there  is  then  in  this  case  no 
diiferenee  between  one  people  or  nation  and  another.  And 
he  adds  the  strongest  of  reasons  ;  for  since  he  who  is  the 
Creator  and  Maker  of  the  whole  w^orld  is  the  God  of  all 
men,  he  will  show  himself  kind  to  all  who  will  acknowledge 
and  call  on  him  as  their  God :  for  as  his  mercy  is  infinite, 
it  cannot  be  but  that  it  will  extend  itself  to  all  by  whom 
it  shall  be  sought. 

Rich  is  to  be  taken  here  in  an  active  sense,  as  meaning- 
kind  and  bountiful.^  And  we  may  observe,  that  the  wealth 
of  our  Father  is  not  diminished  by  his  liberality  ;  and  that 
therefore  it  is  not  made  less  for  us,  with  whatever  multiplied 
affluence  of  his  grace  he  may  enrich  others.  There  is  then 
no  reason  why  some  should  envy  the  blessings  of  others,  as 
though  anything  were  thereby  lost  by  them. 

But  though  this  reason  is  sufficiently  strong,  he  yet 
strengthens  it  by  the  testimony  of  the  Prophet  Joel  ;  which, 
according  to  the  general  term  that  is  used,  includes  all  alike. 
But  readers  can  see  much  better  by  the  context,  that  what 
Joel  declares  harmonizes  with  the  present  subject  ;  for  he 
prophesies  in  that  passage  of  the  kingdom  of  Christ :  and 
further,  after  having  said,  that  the  wrath  of  God  would  burn 
in  a  dreadful  manner,  in  the  midst  of  his  ardour,  he  promises 

1  As  in  cliap.  ix.  33,  the  Ajiostle  quotes  from  the  Septuag'int;  for  to 
"  make  haste,"  as  the  Hebrew  is,  conveys  the  same  idea  as  "  to  be  asham- 
ed :"  for  he  Avho  hastens,  acts  for  the  most  part  foolishly  and  brings  him- 
self to  shame,  as  Saul  did,  -when  he  did  not  wait  for  Samuel,  but  hastened 
to  sacrifice,  and  thereby  brought  shame  on  himself. — Ed. 

2  "  Pro  benigno  et  benefico  :"  the  word  "  rich,"  is  rather  to  be  taken  as 
meaning  one  who  possesses  abundance,  or  an  exuberance  of  things,  and 
here,  of  gifts  and  blessings,  of  mercy  and  grace  to  pardon,  to  cleanse,  and 
to  endow  with  spiritual  privileges. — Ed. 


396  COMMENTARIES  ON  THE  CHAP.  X.  ]  3. 

salvation  to  all  vvho  would  call  on  the  name  of  tlie  Lord.  It 
hence  follows,  that  the  grace  of  God  penetrates  into  the 
abyss  of  death,  if  only  it  be  sought  there ;  so  that  it  is  not 
by  any  means  to  be  withheld  from  the  Gentiles.^ 

14.  How  then  shall  they  call  on  14.  Qiiomodo  ergo  invocabunt 
him  in  whom  they  have  not  be-  eum  in  quem  non  crediderint  ?  quo- 
lieved  ?  and  how  shall  they  believe  in  modo  vero  in  eum  credent  de  quo 
him  of  whom  they  have  not  heard  ?  non  audiverint  ?  quomodo  autem 
and  how  shall  they  hear  without  a  audient  absque  prsedicante  ? 
preacher  ? 

15.  And  how  shall  they  preach,  15.  Quomodo  autem  prsedicabunt 
except  they  be  sent  ?  as  it  is  written,  nisi  mittantur?  quemadmodum  scrip- 
How  beautiful  are  the  feet  of  them  turn  est,  Quam  pulchri  pedes  an- 
that  preach  the  gospel  of  peace,  and  nuntiantium  pacem,  annuntiantiura 
bring  glad  tidings  of  good  things!  bona  ! 

16.  But  they  have  not  all  obeyed  16.  Sed  non  omnes  obedierimt 
the  gospel :  for  Esaias  saith.  Lord,  evangelic ;  lesaias  enim  dicit,  Do- 
who  hath  beheved  our  report  ?  mine,  quis  credidit  sermoni  nostro  ? 

17.  So  then  faith  cometh  by  hear-  17.  Ergo  fides  ex  auditu,  auditus 
ing,   and  hearing  by  the  word   of  autem  per  verbum  Dei. 

God? 

I  shall  not  engage  the  reader  long  in  reciting  and  dis- 
proving the  opinions  of  others.  Let  every  one  have  his  own 
view  ;  and  let  me  be  allowed  to  bring  forward  Avhat  I  think. 
That  you  may  then  understand  the  design  of  this  gradation, 
bear  in  mind  first,  that  there  was  a  mutual  connection  be- 
tween the  calling  of  the  Gentiles  and  the  ministry  of  Paul, 
which  he  exercised  among  them  ;  so  that  on  the  evidence  for 
the  one  depended  the  evidence  for  the  other.  It  was  now 
necessary  for  Paul  to  prove,  beyond  a  doubt,  the  calling  of 
the  Gentiles,  and,  at  the  same  time,  to  give  a  reason  for  his 
own  ministry,  lest  he  should  seem  to  extend  the  favour  of 
God  without  authority,  to  withhold  from  the  children  the 
bread  intended  for  them  by  God,  and  to  bestow  it  on  dogs. 
But  these  things  lie  therefore  clears  up  at  the  same  time. 
But  how  he  connects  the  thread  of  his  discourse,  will  not  be 
fully  understood,  until  every  part  be  in  order  explained. 

The  import  of  what  he  advances  is  the  same  as  though 

^  The  passage  referred  to  is  in  Joel  ii.  32.  It  is  taken  verbatim  from 
the  Septiiagint ;  and  it  is  literally  according  to  the  Hebrew,  except  that 
the  last  verb  u?D,  in  that  language,  means  to  be  set  free,  rescued,  or 
dehvered,  rather  than  to  be  saved ;  but  the  idea  is  nearly  the  same. — Ed. 


CHAP.  X.  14.  EPISTLE  TO  THE  ROMANS.  397 

he  had  said,  "  Both  Jews  and  Gentiles,  by  calling-  on  the 
name  of  God,  do  thereby  declare  that  they  believe  on  him  ; 
for  a  true  calling  on  God's  name  cannot  be  except  a  right 
knowledge  of  him  were  first  had.  Moreover,  faith  is  pro- 
duced by  the  word  of  God,  but  the  word  of  God  is  nowhere 
preached,  except  through  God's  special  providence  and  ap- 
pointment. Where  then  there  is  a  calling  on  God,  there  is 
faith  ;  and  where  faith  is,  the  seed  of  the  word  has  preceded; 
where  there  is  preaching  there  is  the  calling  of  God.  Now 
where  his  calling  is  thus  efficacious  and  fruitful,  there  is 
there  a  clear  and  indubitable  proof  of  the  divine  goodness. 
It  will  hence  at  last  appear,  that  the  Gentiles  are  not  to  be 
excluded  from  the  kingdom  of  God,  for  God  has  admitted 
them  into  a  participation  of  his  salvation.  For  as  the  cause 
of  faith  among  them  is  the  preaching  of  the  gospel,  so  the 
cause  of  preaching  is  the  mission  of  God,  by  which  it  had 
pleased  him  in  this  manner  to  provide  for  their  salvation." 
We  shall  now  consider  each  portion  by  itself 

14.  How  shall  they  call  ?  &c.  Paul  intends  here  to  connect 
prayer  with  faith,  as  they  are  indeed  things  most  closely 
connected,  for  he  who  calls  on  God  betakes  himself,  as  it 
were,  to  the  only  true  haven  of  salvation,  and  to  a  most 
secure  refuge  ;  he  acts  like  the  son,  who  commits  himself 
into  the  bosom  of  the  best  and  the  most  loving  of  fathers, 
that  he  may  be  protected  by  his  care,  cherished  by  his  kind- 
ness and  love,  relieved  by  his  bounty,  and  supported  by  his 
power.  This  is  what  no  man  can  do  who  has  not  previously 
entertained  in  his  mind  such  a  persuasion  of  God's  paternal 
kindness  towards  him,  that  he  dares  to  expect  everything 
from  him. 

He  then  who  calls  on  God  necessarily  feels  assured  that 
there  is  protection  laid  up  for  him  ;  for  Paul  speaks  here  of 
that  calling  which  is  approved  by  God.  Hypocrites  also 
pray,  but  not  unto  salvation  ;  for  it  is  with  no  conviction  of 
faith.  It  hence  appears  how  completely  ignorant  are  all  the 
schoolmen,  who  doubtingly  present  themselves  before  God, 
being  sustained  by  no  confidence.  Paul  thought  far  other- 
wise ;  for  he  assumes  this  as  an  acknowledged  axiom,  that 
we  cannot  rightly  pray  unless  we  are  surely  persuaded  of 


398  COMMENTARIES  ON  THE  CHAP.  X.  15. 

success.  For  he  does  not  refer  liere  to  hesitating  faith,  but 
to  that  certainty  which  our  minds  entertain  respecting"  his 
paternal  kindness,  when  by  the  gospel  he  reconciles  us  to 
himself,  and  adopts  us  for  his  children.  By  this  confidence 
only  we  have  access  to  him,  as  we  are  also  taught  in  Eph. 
iii.  12. 

But,  on  the  other  hand,  learn  that  true  faith  is  only  that 
which  brings  forth  prayer  to  Grod  ;  for  it  cannot  be  but  that 
he  who  has  tasted  the  goodness  of  God  will  ever  by  prayer 
seek  the  enjoyment  of  it. 

How  shall  they  believe  on  him?  &c.  The  meaning  is,  that 
we  are  in  a  manner  mute  until  God's  promise  opens  our 
mouth  to  pray,  and  this  is  the  order  which  he  points  out  by 
the  Prophet,  when  he  says,  "  I  will  say  to  them,  my  people 
are  ye  ]"  and  they  shall  say  to  me,  "  Thou  art  our  God." 
/(Zech.  xiii.  9.)  It  belongs  not  indeed  to  us  to  imagine  a 
God  according  to  what  we  may  fancy  ;  we  ought  to  possess 
a  right  knowledge  of  him,  such  as  is  set  forth  in  his  word. 
i  And  when  any  one  forms  an  idea  of  God  as  good,  according 
'  to  his  own  understanding,  it  is  not  a  sure  nor  a  solid  faith 
vf  liich  he  has,  but  an  uncertain  and  evanescent  imagination  ; 
it  is  therefore  necessary  to  have  the  word,  that  we  may  have 
a  rio-ht  knowledge  of  God.  No  other  word  has  he  mentioned 
here  but  that  which  is  preached,  because  it  is  the  ordinary 
mode  which  the  Lord  has  appointed  for  conveying  his  word. 
But  were  any  on  this  account  to  contend  that  God  cannot 
transfer  to  men  the  knowledge  of  himself,  except  by  the 
instrumentality  of  preaching,  we  deny  that  to  teach  this 
was  the  Apostle's  intention  ]  for  he  had  only  in  view  the 
ordinary  dispensation  of  God,  and  did  not  intend  to  prescribe 
a  law  for  the  distribution  of  his  grace. 

15.  Hoiu  shall  they  preach  except  they  he  sent?  &c.  He  in- 
timates that  it  is  a  jjroof  and  a  pledge  of  divine  love  when 
any  nation  is  favoured  with  the  preaching  of  the  gosjpel; 
and  that  no  one  is  a  j^reacher  of  it,  but  he  whom  God  has 
raised  up  in  his  special  providence,  and  that  hence  there  is 
no  doubt  but  that  he  visits  that  nation  to  whom  the  gospel 
is  proclaimed.  But  as  Paul  does  not  treat  here  of  the  lawful 
call  of  any  one,  it  would  be  superfluous  to  speak  at  large  on 


CHAP.  X.  16.  EPISTLE  TO  THE  ROMANS.  399 

the  subject.  It  is  enough  for  us  to  bear  this  only  in  mind, 
that  the  gospel  does  not  fall  like  rain  from  the  clouds,  but 
is  brought  by  the  hands  of  men  wherever  it  is  sent  from 
above. 

As  it  is  written,  Hoiv  beautiful,  &c.  We  are  to  apply  this 
testimony  to  our  present  subject  in  this  manner,  The  Lord, 
when  he  gave  hope  of  deliverance  to  his  people,  commended 
the  advent  of  those  who  brought  the  glad  tidings  of  peace, 
by  a  remarkable  eulogy ;  by  this  very  circumstance  he  has 
made  it  evident  that  the  apostolic  ministry  was  to  be  held 
in  no  less  esteem,  by  which  the  message  of  eternal  life  is 
brought  to  us.  And  it  hence  follows,  that  it  is  from  God, 
since  there  is  nothing  in  the  world  that  is  an  object  of  desire 
and  worthy  of  praise,  which  does  not  proceed  from  hishand.^ 

But  hence  we  also  learn  how  much  ought  all  good  men  to 
desire,  and  how  much  they  ought  to  value  the  preaching  of 
the  gospel,  which  is  thus  commended  to  us  by  the  mouth  of 
the  Lord  himself  Nor  is  there  indeed  a  doubt,  but  that 
God  has  thus  highly  spoken  of  the  incomparable  value  of 
this  treasure,  for  the  purpose  of  awakening  the  minds  of  all, 
so  that  they  may  anxiously  desire  it.  Take  feet,  by  metony- 
my, for  coming.' 

16.  But  all  have  not  obeyed  the  gospel,  &c.     This  belongs 

1  "  This  prophecy,"  says  Oomarus,  "  has  not  two  meanings — the  proper 
and  the  allegorical,  as  the  Papists  foolishly  assert,  but  two  fulfilments ; 
the  first  when  heralds  announced  the  return  of  the  people  from  Babylon 
to  their  o^^  n  comitry ;  and  the  second,  (shadowed  forth  by  the  first  as  its 
destined  tji^e,)  when  the  heralds  of  the  gospel  annoimced  and  proclaimed 
its  tidings  to  the  world." — Ed. 

-  This  passage  is  taken  from  Isaiah  lii.  7.  This  is  a  striking  instance  that 
the  Apostle  quotes  not  from  the  Septuagint,  when  that  version  materially 
departs  from  the  Hebrew,  as  is  the  case  here.  Though  it  appears  to  be  a 
version  of  his  own,  he  yet  gives  not  the  original  literally,  but  accommo- 
dates it  to  his  own  purpose  :  he  leaves  out  '•'  on  the  mountains,"  and  adopts 
the  i^lural  mmiber  instead  of  the  singular,  both  as  to  the  participle  "  an- 
nouncing" or  evangelizing,  and  as  to  the  word  "good."  The  words  peace, 
good,  and  salvation,  in  Hebrew,  seem  to  refer  to  the  same  thing,  according 
to  the  usual  style  of  the  Prophets. 

The  words  of  Paul,  as  rendered  by  Calvin,  coincide  more  with  the  He- 
brew, than  as  they  are  rendered  in  our  common  version.  The  verb  siay- 
yO.i^M,  is  often  used  simply  in  the  sense  of  annomicing.  publishing,  declaring 
or  preaching,  as  in  Luke  iii.  18  ;  iv.  43  ;  Acts  v.  42,  &c. ;  and  in  this  sense 
it  exactly  corresponds  with  1C'3,  which  means  the  same,  though  the  other 
idea  of  the  Greek  verb,  that  of  evangelizing,  has  been  wrongly  given  to  it ; 
for  it  is  applied  to  the  announcing  of  bad  as  well  as  of  good  news. — Ed, 


400  COMMENTARIES  ON  THE  CHAP.  X.  1 6. 

not  to  tlie  argument,  which  Paul  designed  to  follow  in  the 
gi-adation  he  lays  down  ;  nor  does  he  refer  to  it  in  the  con- 
clusion which  immediately  follows.  It  was  yet  expedient 
for  Paul  to  introduce  the  sentence  here,  in  order  to  antici- 
pate an  ohjection,  lest  any  one  should  build  an  argument  on 
what  he  had  said, — that  the  word  in  order  always  precedes 
faith,  as  the  seed  the  corn, — and  draw  this  inference,  that 
faith  everywhere  follows  the  word :  for  Israel,  who  had  never 
been  without  the  word,  might  have  made  a  boast  of  this 
kind.  It  was  therefore  necessary,  that,  in  passing,  he  should 
give  them  this  intimation, — that  many  are  called,  who  are 
yet  not  chosen. 

He  also  quotes  a  passage  from  Isaiah  liii.  1  ;  where  the 
Prophet,  before  he  proceeds  to  announce  a  remarkable  predic- 
tion respecting  the  death  and  the  kingdom  of  Christ,  speaks 
with  astonishment  of  the  few  number  of  believers,  who  ap- 
peared to  him  in  the  Spirit  to  be  so  few,  that  he  was  con- 
strained to  exclaim,  "  0  Lord,  who  has  believed  our  report?" 
that  is,  the  word  which  we  preach.  For  though  in  Hebrew 
the  term  Piyi^SJ^,  shimiioe,  means  passively  a  word,^  yet  the 
Greeks  have  rendered  it,  aKorjv — hearing,  and  the  Latins, 
auditum — hearing ;  incorrectly  indeed,  but  with  no  ambi- 
guity in  the  meaning. 

We  now  see  why  this  exception  was  by  the  way  intro- 
duced ;  it  was,  that  no  one  might  suppose  that  faith  neces- 
sarily follows  where  there  is  preaching.  He  however  does 
afterwards  point  out  the  reason,  by  saying,  "  To  whom  has 
the  arm  of  the  Lord  been  revealed  1"  by  which  he  intimates 
that  there  is  no  benefit  from  the  word,  except  when  God 
shines  in  us  by  the  light  of  his  Spirit ;  and  thus  the  inward 

*  Or,  what  is  heard ;  it  being  a  noim  from  VOK',  to  hear,  in  its  passive 
sense,  it  signifies  a  report,  a  message,  or  any  tidings  conveyed  to  the  hear- 
ing of  men.  The  Greek  word  cckoyi  is  used  in  various  senses,  as  signifying 
the  act  of  hearing,  Matt.  xiii.  14, — ihe  faculty  of  hearing,  1  Cor.  xii.  17, — 
the  organ  of  hearing,  the  ear,  Mark.  vii.  35, — and  ivhat  is  heard,  a  word, 
a  report,  as  here  and  in  John  xii.  38.  Schleusner  refers  to  instances  in 
the  classics  in  which  the  word  is  used  in  all  these  meanings.  It  is  not 
necessary,  nor  is  it  in  accordance  with  the  usual  manner  of  the  Apostle,  to 
give  the  word  the  same  meaning  in  the  next  verse  as  in  this.  It  is  the 
practice  of  the  Apostle  to  use  the  same  words  in  different  senses  in  the 
same  passage.  See  chap.  iv.  18  ;  viii.  24.  Here  it  means  what  is  heard, 
report :  and  in  the  following  verse,  the  act,  that  is,  hearing. — Ed. 


CHAP.  X.  1  7.  EPISTLE  TO  THE  ROMANS.  401 

calling-,  which  alone  is  efficacious  and  peculiar  to  the  elect, 
is  distinguished  from  the  outward  voice  of  men.  It  is  hence 
evident,  how  foolishly  some  maintain,  that  all  are  indiscri- 
minately the  elect,  because  the  doctrine  of  salvation  is  uni- 
versal, and  because  God  invites  all  indiscriminately  to  him- 
self. But  the  generality  of  the  promises  does  not  alone  and 
by  itself  make  salvation  common  to  all :  on  the  contrary, 
the  peculiar  revelation,  mentioned  by  the  Prophet,  confines 
it  to  the  elect. 

17.  Faith  then  is  hy  hearing,  &c.  We  see  by  this  con- 
clusion what  Paul  had  in  view  by  the  gradation  which  he 
formed ;  it  was  to  show,  that  wherever  faith  is,  God  has 
there  already  given  an  evidence  of  his  election ;  and  then, 
that  he,  by  pouring  his  blessing  on  the  ministration  of  the 
gospel,  to  illuminate  the  minds  of  men  by  faith,  and  thereby 
to  lead  them  to  call  on  his  name,  had  thus  testified,  that  the 
Gentiles  were  admitted  by  him  into  a  participation  of  the 
eternal  inheritance. 

And  this  is  a  remarkable  passage  with  regard  to  the  effi- 
cacy of  preaching ;  for  he  testifies,  that  by  it  faith  is  pro- 
duced. He  had  indeed  before  declared,  that  of  itself  it  is 
of  no  avail ;  but  that  when  it  pleases  the  Lord  to  work,  it 
becomes  the  instrument  of  his  power.  And  indeed  the  voice 
of  man  can  by  no  means  penetrate  into  the  soul ;  and  mor- 
tal man  would  be  too  much  exalted,  were  he  said  to  have 
the  power  to  regenerate  us  ;  the  light  also  of  faith  is  some- 
thing sublimer  than  what  can  be  conveyed  by  man :  but  all 
these  things  are  no  hindrances,  that  God  should  not  work 
effectually  through  the  voice  of  man,  so  as  to  create  faith  in 
us  through  his  ministry. 

It  must  be  further  noticed,  that  faith  is  grounded  on  no- 
thing else  but  the  truth  of  God  ;  for  Paul  does  not  teach  us 
that  faith  springs  from  any  other  kind  of  doctrine,  but  he 
expressly  restricts  it  to  the  word  of  God  ;  and  this  restriction 
would  have  been  improper  if  faith  could  rest  on  the  decrees 
of  men.  Away^  then  with  all  the  devices  of  men  Avhen  we 
speak  of  the  certainty  of  faith. ^  Hence  also  the  Papal  con- 
ceit respecting  implicit  faith  falls  to  the  ground,  because  it 
tears  away  faith  from  the  word  ;  and  more  detestable  still  is 

2  c 


402  COMMENTARIES  ON  THE  CHAP.  X.  18. 

that  blasphemy,  that  the  truth  of  the  word   remains  sus- 
pended until  the  authority  of  the  Church  establishes  it. 

18.  But  I  say,  Have  they  not  18.  Sed  dico,  Nunquid  non  audi- 
heard  ?  Yes  verily,  their  sound  went  erunt  ?  Quinimo,  In  oumem  terram 
into  all  the  earth,  and  their  words  exivit  sonus  eorum,  et  in  fines  orbis 
unto  the  ends  of  the  world.  verba  eoruni. 

19.  But  I  say,  Did  not  Israel  19.  Sed  dico,  Nunquid  non  cogno- 
know  ?  First,  Moses  saith,  I  will  pro-  vit  Israel  ?  Primus  Moses  dicit.  Ego 
yoke  you  to  jealousy  by  them  that  ad  semulationem  provocabo  vos  in  eo 
are  no  people,  and  by  a  foolish  na-  qui  non  est  populus,  et  in  gente  stulta 
tion  I  Avill  anger  you.  irritabo  vos. 

20.  But  Esaias  is  very  bold,  and  20.  lesaias  autem  audet  et  dicit, 
saith,  I  was  found  of  them  that  Inventus  sum  a  non  quserentibus  me, 
sought  me  not ;  I  was  made  manifest  conspicvms  factus  sum  iis  qui  me  non 
unto  them  that  asked  not  after  me.  interrogabant. 

21.  But  to  Israel  he  saith,  All  day  21.  De  Israele  autem  dicit,  Quo- 
long  I  have  stretched  forth  my  hands  tidie  expandi  manus  meas  ad  popu- 
unto  a  disobedient  and  gainsaying  lum  contumacem  et  contradicentem 
people.  {yel,  non  credentem.) 

18.  But  I  say,  have  they  not  heard  ?  &c.  Since  the  minds 
of  men  are  imbued,  by  preaching,  with  the  knowledge  of  God, 
which  leads  them  to  call  on  God,  it  remained  a  question 
whether  the  truth  of  God  had  been  proclaimed  to  the  Gen- 
tiles ;  for  that  Paul  had  suddenly  betaken  himself  to  the 
Gentiles,  there  was  by  that  novelty  no  small  offence  given. 
He  then  asks,  whether  God  had  ever  before  directed  his  voice 
to  the  Gentiles,  and  performed  the  office  of  a  teacher  towards 
the  whole  world.  But  in  order  that  he  might  show  that  the 
school,  into  which  God  collects  scholai's  to  himself  from  any 
part,  is  open  in  common  to  all,  he  brings  forward  a  Prophet's 
testimony  from  Ps.  xix.  4  ;  which  yet  seems  to  bear  appar- 
ently but  little  on  the  subject :  for  the  Prophet  does  not 
speak  there  of  Apostles  but  of  the  material  works  of  God  ; 
in  which  he  says  the  glory  of  God  shines  forth  so  evidently, 
that  they  may  be  said  to  have  a  sort  of  tongue  of  their  own 
to  declare  the  perfections  of  God. 

This  passage  of  Paul  gave  occasion  to  the  ancients  to 
explain  the  whole  Psalm  allegorically,  and  posterity  have 
followed  them  :  so  that,  without  doubt,  the  sun  going  forth 
as  a  bridegroom  from  his  chamber,  was  Christ,  and  the 
heavens  were  the  Apostles.  They  who  had  most  piety,  and 
showed  a  greater  modesty  in  interpreting  Scripture,  thought 


CHAl'.  X.  18.  EPISTLE  TO  THE  ROMANS.  40o 

that  what  was  properly  said  of  the  celestial  architecture,  lias 
been  transferred  by  Paul  to  the  Apostles  by  way  of  allusion. 
But  as  I  find  that  the  Lord's  servants  have  everyw^here  with 
great  reverence  explained  Scripture,  and  have  not  turned 
them  at  pleasure  in  all  directions,  I  cannot  be  persuaded, 
that  Paul  has  in  this  manner  misconstrued  this  passage.  I 
then  take  his  quotation  according  to  the  proper  and  genuine 
meaning  of  the  Prophet ;  so  that  the  argument  will  be  some- 
thing of  this  kind, — God  has  already  from  the  beginning 
manifested  his  divinity  to  the  Gentiles,  though  not  by  the 
preaching  of  men,  yet  by  the  testimony  of  his  creatures  ; 
for  though  the  gospel  was  then  silent  among  them,  j^et  the 
whole  workmanship  of  heaven  and  earth  did  speak  and  make 
known  its  author  by  its  preaching.  It  hence  appears,  that 
the  Lord,  even  during  the  time  in  which  he  confined  the 
favour  of  his  covenant  to  Israel,  did  not  yet  so  withdraw 
from  the  Gentiles  the  knowledge  of  himself,  but  that  he  ever 
kept  alive  some  sparks  of  it  among  them.  He  indeed  mani- 
fested himself  then  more  particularly  to  his  chosen  people, 
so  that  the  Jews  might  be  justly  compared  to  domestic 
hearers,  whom  he  familiarly  taught  as  it  were  by  his  own 
mouth  ;  yet  as  he  spoke  to  the  Gentiles  at  a  distance  by  the 
voice  of  the  heavens,  he  showed  by  this  prelude  that  he  de- 
signed to  make  himself  known  at  length  to  them  also. 

But  I  know  not  why  the  Greek  interpreter  rendered  the 
word  Dip,  kum,  (f)^oy<yov  avrcov,  their  sound ;  for  it  means  a 
line,  sometimes  in  building,  and  sometimes  in  writing.^     As 

'  Interpreters  liave  been  very  much  at  a  loss  to  account  for  this  differ- 
ence. The  Apostle  adopts  the  rendering  of  the  Septuagint,  as  though  the 
Hebrew  word  had  been  D?1p.  Though  there  is  no  copy,  yet  consulted, 
that  favours  this  reading,  it  is  yet  the  probable  one :  not  only  because  the 
Apostle  sanctions  it,  but  it  is  what  the  context  demands,  and  especially  the 
parallelism  which  prevails  in  Hebrew  poetry.  In  the  next  line  "  words  " 
are  mentioned,  and  "  voice"  here  would  be  the  most  suitable  correspond- 
ing term.  But  we  may  go  back  to  the  preceding  distich,  and  iind  not 
only  a  confirmation  of  this,  but  also  an  instance  of  terms  being  used  in  the 
same  passage  in  ditferent  senses,  while  yet  the  meaning  is  obvious  to  a 
common  reader,  and  at  the  same  time  intricate  and  puzzling  to  a  critic. 
The  two  distichs  may  be  thus  rendered, — 

4.  Without  speech,  and  without  words! 
Not  heard  is  their  voice ! — 

5.  Through  all  the  earth  goes  forth  their  voice, 

And  through  the  extremity  of  the  world  their  words. 


404  COMMENTARIES  ON  THE  CHAP.  X.  19. 

it  is  certain  that  the  same  thing  is  mentioned  twice  in  this 
passage,  it  seems  to  me  probable,  that  the  heavens  are  intro- 
duced as  declaring  by  what  is  written  as  it  were  on  them,  as 
well  as  by  voice,  the  power  of  God  ;  for  by  the  word  going 
forth  the  Prophet  reminds  us,  that  the  doctrine,  of  which  the 
heavens  are  the  preachers,  is  not  included  within  the  narrow 
limits  of  one  land,  but  is  proclaimed  to  the  utmost  regions 
of  the  world. 

19.  But  I  say,  has  not  Israel  known  f  This  objection  of 
an  opponent  is  taken  from  the  comparison  of  the  less  with 
the  greater.  Paul  had  argued,  that  the  Gentiles  were  not 
to  be  excluded  from  the  knowledge  of  God,  since  he  had 
from  the  beginning  manifested  himself  to  them,  though  only 
obscurely  and  through  shadows,  or  had  at  least  given  them 
-some  knowledge  of  his  truth.  What  then  is  to  be  said  of 
Israel,  who  had  been  illuminated  by  a  far  different  light  of 
truth  ?  for  how  comes  it  that  aliens  and  the  profane  should 
run  to  the  light  manifested  to  them  afar  oiF,  and  that  the 
holy  race  of  Abraham  should  reject  it  when  familiarly  seen 
by  them  ?  For  this  distinction  must  be  ever  borne  in  mind, 
"  What  nation  is  so  renowned,  that  it  has  gods  coming  nigh 
to  it,  as  thy  God  at  this  day  descends  to  thee  1"  It  was  not 
then  without  reason  asked,  why  knowledge  had  not  followed 
the  doctrine  of  the  law,  with  which  Israel  was  favoured. 

First,  Moses  saith,  &c.  He  proves  by  the  testimony  of 
Moses,  that  there  was  nothing  inconsistent  in  God  in  pre- 
ferring the  Gentiles  to  the  Jews.  The  passage  is  taken  from 
that  celebrated  song,  in  which  God,  upbraiding  the  Jews 
with  their  perfidiousness,  declares,  that  he  would  execute 
vengeance  on  them,  and  provoke  them  to  jealousy  by  taking 
the  Gentiles  into  covenant  wath  himself,  because  they  had 

They  have  no  words,  and  yet  they  have  words ;  they  have  no  voice,  and 
yet  they  have  a  voice.  Here  the  first  and  the  last  Hne  correspond,  and 
the  second  and  the  third.  There  is  indeed  a  difl'erent  term  used  for  •'  words" 
in  the  last  line  from  that  which  is  adopted  in  the  first,  but  in  the  first  there 
are  two,  "  speech,"  IDS,  and  "  words,"  D''"i3"I,  which  are  expressed  by 

one,  D  vO,  in  the  last.  It  seems  then  most  probable,  that  the  true  read- 
ing has  been  retained  by  the  Septuagint. 

The  "  sound,"  or  voice,  as  applied  in  this  passage,  means  the  report,  the 
news,  respecting  the  gospel ;  and  the  "  words,"  the  actual  preaching  of  it. 
—Ed. 


CHAP.  X.  20.  EPISTLE  TO  THE  ROMANS.  405 

departed  to  tictitious  gods.  "  Ye  liave/'  lie  says,  "  by  de- 
spising and  rejecting  me,  transferred  my  right  and  honour 
to  idols  :  to  avenge  this  wrong,  I  will  also  substitute  the 
Gentiles  in  your  place,  and  I  Avill  transfer  to  them  what  I 
have  hitherto  given  to  you."  Now  this  could  not  have  been 
without  repudiating  the  Jewish  nation  :  for  the  emulation, 
which  Moses  mentions,  arose  from  this, — that  God  formed 
for  himself  a  nation  from  that  which  was  not  a  nation,  and 
raised  up  from  nothing  a  new  people,  who  were  to  occupy 
the  place  from  which  the  Jews  had  been  driven  away,  inas- 
much as  they  had  forsaken  the  true  God  and  prostituted 
themselves  to  idols.  For  though,  at  the  coming  of  Christ,  the 
Jews  were  not  gone  astray  to  gross  and  external  idolatry, 
they  had  yet  no  excuse,  since  they  had  profaned  the  whole 
worship  of  God  by  their  inventions  ;  yea,  they  at  length 
denied  God  the  Father,  as  revealed  in  Christ,  his  only-be- 
gotten Son,  vv'hich  was  an  extreme  kind  of  impiety. 

Observe,  that  a  foolish  nation,  and  7io  nation,  are  the 
same  ;  for  without  the  hope  of  eternal  life  men  have  pro- 
perly no  existence.  Besides,  the  beginning  or  origin  of  life 
is  from  the  light  of  faith  :  hence  spiritual  existence  flows 
from  the  new  creation  ;  and  in  this  sense  Paul  calls  the 
faithful  the  work  of  God,  as  they  are  regenerated  by  his 
Spirit,  and  renewed  after  his  image.  Now  from  the  word 
foolish,  we  learn  that  all  the  wisdom  of  men,  apart  from  the 
word  of  God,  is  mere  vanity.^ 

20.  But  Isaiah  is  bold,  and  says,  &c.  As  this  prophecy  is 
somewhat  clearer,  that  he  might  excite  greater  attention  he 
says  that  it  was  expressed  with  great  confidence  ;  as  though 
he  had  said, — "  The  Prophet  did  not  speak  in  a  figurative 
language,  or  with  hesitation,  but  had  in  plain  and  clear 
words  declared  the  calling  of  the  Gentiles."  But  the  things 
which  Paul  has  here  separated,  by  interposing  a  few  words, 

1  The  quotation  is  from  Deut.  xxxii.  21,  and  it  is  literally  the  Hebrew 
as  well  as  the  Septuagint,  except  that  "you  "is  put  for  "  them."     The 
contrast  in  Hebrew  is  very  strildng ;  the  whole  verse  is  this, — 
21.  They  have  made  me  jealous  by  a  no-God, 

They  have  provoked  me  by  their  foolish  idols  : 
And  I  will  make  them  jealous  by  a  no-people, 
By  a  foolish  nation  Avill  I  provoke  them. — Ed. 


4(){)  COMMENTARIES  ON  THE  CHAP.  X.  21. 

are  found  connected  together  in  the  Prophet,  ch.  Ixv.  1, 
where  the  Lord  declares,  that  the  time  would  come  when  he 
should  turn  his  favour  to  the  Gentiles ;  and  he  immediately 
subjoins  this  reason, — that  he  was  wearied  with  the  perversc- 
ness  of  Israel,  wliich,  through  very  long  continuance,  had 
become  intolerable  to  him.  He  then  speaks  thus, — "  They 
who  inquired  not  of  me  before,  and  neglected  my  name, 
have  now  sought  me,  (the  perfect  tense  for  the  future  to  de- 
note the  certainty  of  the  ])rophecy  ;)  they  who  sought  me 
not  have  beyond  hope  and  desire  found  me."^ 

I  know  that  this  whole  passage  is  changed  by  some  Rab- 
bins, as  though  God  promised  that  he  would  cause  that  the 
Jews  should  repent  of  their  defection:  but  nothing  is  more 
clear  than  that  he  speaks  of  aliens  ;  for  it  follows  in  the 
same  context, — "  I  have  said,  Behold  I  come  to  a  people,  on 
whom  my  name  is  not  called."  Without  doubt,  then,  the 
Prophet  declares  it  as  what  would  take  place,  that  those 
who  were  before  aliens  would  be  received  by  a  new  adoption 
unto  the  family  of  God.  It  is  then  the  calling  of  the  Gen- 
tiles ;  and  in  wdiich  appears  a  general  representation  of  the 
calling  of  all  the  faithful ;  for  there  is  no  one  who  anticipates 
the  Lord  ;  but  we  are  all,  without  exception,  delivered  by 
his  free  mercy  from  the  deepest  abyss  of  death,  wlien  there 
is  no  knowledge  of  him,  no  desire  of  serving  him,  in  a  word, 
no  conviction  of  his  truth. 

21.  But  of  Israel,  &c.  A  reason  is  subjoined  why  God 
passed  over  to  the  Gentiles  ;  it  was  because  he  saw  that  his 
favour  was  become  a  mockery  to  the  Jews.  But  that  readers 
may  more  fully  understand  that  the  blindness  of  the  people 
is  pointed  out  in  the  second  clause,  Paul  expressly  reminds 
us  that  the  elect  people  were  charged  with  their  own  wicked- 
ness. Literally  it  is,  "He  says. to  Israel;"  but  Paul  has 
imitated  the  Hebrew  idiom  ;  for  7,  lamed,  is  often  jDut  for 
|D,  men.  And  he  says,  that  to  Israel  he  stretched  forth  his 
hands,  wliom  he  continually  by  his  word  invited  to  himself, 

1  Is.  Ixv.  1.  The  two  sentences  are  reversed  ;  the  Septuagint  and  the 
Hebrew  are  the  same.  The  reason  for  changing  the  order  does  not  ap- 
pear ;  but  it  may  be  observed,  that  it  is  an  instance  common  in  Hebrew, 
where  essentially  the  same  idea  is  expressed  in  two  successive  lines,  so  that 
it  is  immaterial  which  of  them  is  put  first. — Ed. 


CHAP.  X.  21.  EPISTLE  TO  THE  ROMANS.  407 

and  ceased  not  to  allure  by  every  sort  of  kindness  ;  for  these 
are  the  two  ways  which  he  adopts  to  call  men,  as  he  thus 
proves  his  good-will  towards  them.  However,  he  chiefly 
complains  of  the  contempt  shown  to  his  truth  ;  which  is  the 
more  abominable,  as  the  more  remarkable  is  the  manner  by 
which  God  manifests  his  paternal  solicitude  in  inviting  men 
by  his  word  to  himself 

And  very  emphatical  is  the  expression,  that  he  stretches 
out  his  hands;  for  by  seeking  our  salvation  through  the 
ministers  of  his  word,  he  stretches  forth  to  us  his  hands  no 
otherwise  than  as  a  father  who  stretches  forth  his  arms, 
ready  to  receive  his  son  kindly  into  his  bosom.  And  he  says 
daily,  that  it  might  not  seem  strange  to  any  one  if  he  was 
wearied  in  showing  kindness  to  them,  inasmuch  as  he  suc- 
ceeded not  by  his  assiduity.  A  similar  representation  we 
have  in  Jer.  vii.  13;  and  xi.  7,  where  he  says  that  he  rose 
up  early  to  warn  them. 

Their  unfaithfulness  is  also  set  forth  by  two  most  suitable 
words.  I  have  thought  it  right  to  render  the  participle 
aireiOovvTa,  refractory,  or  rebellious,  and  yet  the  rendering 
oi  Erasmus  and  of  the  Old  Translator,  which  I  have  placed 
in  the  margin,  is  not  to  be  wholly  disapproved.  But  since 
the  Prophet  accuses  the  people  of  perverseness,  and  then 
adds  that  they  wandered  through  ways  which  were  not  good, 
I  doubt  not  but  that  the  Greek  Translator  meant  to  express 
tlie  Hebrew  word  ^HID,  surer,  by  two  words,  calling  them 
first  disobedient  or  rebellious,  and  then  gainsaying  ;  for  their 
contumacy  showed  itself  in  this,  because  the  peo])le,  with 
untamable  pride  and  bitterness,  obstinately  rejected  the 
holy  admonitions  of  the  Prophets.^ 

*  The  passage  is  taken  from  Is.  Ixv.  2.  The  Sepluagint  is  followed, 
except  that  the  order  of  the  words  in  the  first  part  of  the  sentence  is 
changed,  though  the  Septuagint  has  preserved  the  order  of  the  original. 
The  version  is  according  to  the  Hebrew,  with  the  exception  of  the  last 
Avord,  which  from  its  form,  the  last  radical  letter  being  doubled,  can  hardly 
be  expressed  in  another  language  by  a  single  term,  and  so  the  Septuagint 
has  employed  two.  It  means  •'  revolting  again  and  again,"  or  wilfully  re- 
volting. The  simple  verb  ID,  signifies  to  turn  aside,  to  revolt,  to  aposta- 
tize :  and  in  a  reduplicate  form,  as  here,  it  means  either  a  repeated  or  an 
obstinate  revolt.  Indeed  the  revolt  or  the  apostasy  of  the  Jews  was  both 
reiterated  and  perverse,  as  their  history  abundantly  testifies. — Ed. 


408 


COMMENTARIES  ON  THE 


CHAP.  XI.  1. 


CHAPTER  XI. 


1.  I  say  then,  Hath  God  cast 
away  his  people  ?  God  forbid.  For 
I  also  am  an  Israelite,  of  the  seed  of 
Abraham,  of  the  tribe  of  Benjamin. 

2.  God  hath  not  cast  away  his 
people  which  he  foreknew.  Wot  ye 
not  what  the  scripture  saith  of 
Elias  ?  how  he  maketh  intercession 
to  God  against  Israel,  saying, 

3.  Lord,  they  have  killed  thy  pro- 
phets, and  digged  down  thine  altars ; 
and  I  am  left  alone,  and  they  seek 
my  life. 

4.  But  what  saith  the  answer  of 
God  unto  him  ?  I  have  reserved  to 
myself  seven  thousand  men,  who 
have  not  bowed  the  knee  to  the 
image  of  Baal. 

5.  Even  so  then  at  this  present 
time  also  there  is  a  remnant  accord- 
ing to  the  election  of  grace. 

6.  And  if  by  grace,  then  is  it  no 
more  of  works ;  otherwise  grace  is 
no  more  grace.  But  if  it  be  of 
works,  then  is  it  no  more  grace ; 
otherwise  work  is  no  more  work. 


1.  Dico  igitur,  Num  abjecit  Deus 
populum  suum  ?  absit :  etenim  ego 
Israelita  sum,  ex  genere  Abrahse, 
tribu  Beniamin. 

2.  Non  abjecit  Deus  populum 
suum  queni  pr£ecogno\at.  An  nesci- 
tis  in  Elia  quid  scriptura  dicat  ? 
quomodo  appellet  Deum  adversus 
Israel,  dicens, 

3.  Domine,  Prophetas  tuas  occi- 
derunt,  et  altaria  tua  diruervmt,  et 
ego  relictus  sum  solus,  et  quajrunt 
animam  meam. 

4.  Sed  quid  dicit  ei  oraculum?> 
Reservavi  mihi  ipsi  septem  millia 
virorum,  qui  non  fiexerunt  genu 
imagini  Baal. 

5.  Sic  ergo  et  hoc  tempore,  reli- 
quifB  secundum  electionem  gratise 
supersunt : 

6.  Quod  si  per  gratiam,  jam  non 
ex  operibus ;  alioqui  gratia,  jam  non 
est  gratia :  si  vero  ex  operibus,  jam 
non  est  gratia ;  alioqui  opus,  jam 
non  Cot  opus. 


1.  /  say  then,  &c.  What  he  has  hitherto  said  of  the  blind- 
ness and  obstinacy  of  the  Jews,  might  seem  to  import  that 
Christ  at  his  coming-  had  transferred  elsewhere  the  promises 
of  God,  and  deprived  the  Jews  of  every  hope  of  salvation. 
This  objection  is  what  he  anticipates  in  this  passage,  and  he 
so  modifies  what  he  had  previously  said  respecting  the  repu- 
diation of  the  Jews,  that  no  one  might  think  that  the  cove- 
nant formerly  made  with  Abraham  is  now  abrogated,  or  that 
God  had  so  forgotten  it  that  the  Jews  were  now  so  entirely 
alienated  from  his  kingdom,  as  the  Gentiles  were  before  the 
coming  of  Christ.  All  tliis  he  denies,  and  he  will  presently 
show  that  it  is  altogether  false.  But  the  question  is  not 
whether  God  had  justly  or  unjustly  rejected  the  people  ;  for 

1  "  Oraculum,"  o  x.i'^f^"''^"'!^''^,  the  oracle,  the  divine  response.  The 
answer  is  put  for  him  who  gave  the  answer,  for  it  is  "Jehovah"  in  the 
passage  that  is  quoted;  as  "Scripture"  in  verse  2,  and  in  other  places, 
means  him  who  .speaks  in  the  Scripture. — Ed. 


CHAP.  XI.  2.  EPISTLE  TO  THE  ROMANS.  409 

it  was  proved  in  the  last  chapter  that  when  the  people, 
through  fiilse  zeal,  had  rejected  the  righteousness  of  God, 
they  suffered  a  just  punishment  for  their  presumption,  were 
deservedly  blinded,  and  were  at  last  cut  off  from  the  cove- 
nant. 

The  reason  then  for  their  rejection  is  not  now  under  con- 
sideration ;  but  the  dispute  is  concerning  another  thing, 
which  is  this,  That  though  they  deserved  such  a  punishment 
from  God,  whether  yet  the  covenant  which  God  made  for- 
merly with  the  fathers  was  abolished.  That  it  should  fail 
through  any  perfidiousness  of  men,  was  wholly  unreasonable  ; 
for  Paul  holds  this  as  a  fixed  principle,  that  since  adoption 
is  gratuitous  and  based  on  God  alone  and  not  on  men,  it 
stands  firm  and  inviolable,  howsoever  great  the  unfaithfulness 
of  men  may  be,  which  may  tend  to  abolish  it.  It  was 
necessary  that  this  knot  should  be  untied,  lest  the  truth  and 
election  of  God  should  be  thought  to  be  dependent  on  the 
wortliiness  of  men. 

For  I  am  also  an  Israelite,  &c.  Before  he  proceeds  to 
the  subject,  he  proves,  in  passing,  by  his  own  example,  how 
unreasonable  it  was  to  think  that  the  nation  was  utterly 
forsaken  by  God  ;  for  he  himself  was  in  his  origin  an  Israelite, 
not  a  proselyte,  or  one  lately  introduced  into  the  common- 
wealth of  Israel.  As  then  he  was  justly  deemed  to  be  one 
of  God's  special  servants,  it  was  an  evidence  that  God's 
favour  rested  on  Israel.  He  then  assumes  the  conclusion  as 
proved,  which  yet  he  will  hereafter  explain  in  a  satisfactory 
manner. 

That  in  addition  to  the  title  of  an  Israelite,  he  called 
himself  the  seed  of  Abraham,  and  mentioned  also  his  own 
tribe  ;  this  he  did  that  he  might  be  counted  a  genuine 
Israelite,  and  he  did  the  same  in  his  Epistle  to  the  Philip- 
pians,  ch.  iii.  4.  But  what  some  think,  that  it  was  done  to 
commend  God's  mercy,  inasmuch  as  Paul  sprung  from  that 
tribe  which  had  been  almost  destroyed,  seems  forced  and 
far-fetched. 

2.  God  has  not  cast  away,  &c.  This  is  a  negative  answer, 
accompanied  with  a  qualifying  clause  ;  for  had  the  Apostle 
unreservedly  denied  that  the  people  were  rejected,  he  would 


410  COMMENTARIES  ON  THE  CHAP.  XI   2. 

have  been  inconsistent  with  himself;  but  by  adding  a  modi- 
fication, he  shows  it  to  be  such  a  rejection,  as  that  God's 
promise  is  not  thereby  made  void.  So  the  answer  may  be 
divided  into  two  parts, — that  God  has  by  no  means  cast 
away  the  whole  race  of  Abraham,  contrary  to  the  tenor  of 
his  owm  covenant, — and  tliat  yet  the  fi'uit  of  adoption  does 
not  exist  in  all  the  children  of  the  flesh,  for  secret  election 
precedes.  Tlius  general  rejection  could  not  have  caused 
that  no  seed  should  be  saved  ;  for  the  visible  body  of  the 
people  was  in  such  a  manner  rejected,  that  no  member  of 
the  spiritual  body  of  Christ  was  cut  off. 

If  any  one  asks,  "  Was  not  circumcision  a  common  sym- 
bol of  God's  favour  to  all  the  Jews,  so  that  they  ought  to 
liave  been  all  counted  his  people?"  To  this  the  obvious 
answer  is, — That  as  outward  calling  is  of  itself  ineifectual 
without  faith,  the  honour  which  the  unbelieving  refuse  when 
offered,  is  justly  taken  from  them.  Tluis  a  special  people 
remain,  in  whom  God  exhibits  an  evidence  of  his  faithful- 
ness ;  and  Paul  derives  the  origin  of  constancy  from  secret 
election.  For  it  is  not  said  here  that  God  regards  faith,  but 
that  he  stands  to  his  own  purpose,  so  as  not  to  reject  the 
people  whom  he  has  foreknown. 

And  here  again  must  be  noticed  what  I  have  before 
reminded  you  of, — that  by  the  verb  foreknow,  is  not  to  be 
understood  a  foresight,  I  know  not  what,  by  which  God 
foresees  what  sort  of  being  any  one  will  be,  but  that  good 
pleasure,  according  to  which  he  has  chosen  those  as  sons  to 
himself,  who,  being  not  yet  born,  could  not  have  procured  for 
themselves  his  favour.^     So  he  says  to  the  Galatians,  that 

1  That  foreknowledge  here  includes  election  or  predestination,  as  Augus- 
tine maintains,  is  evident  from  what  follows  in  verse  5,  where  "  the  rem- 
nant" is  said  to  be  reserved  "  according  to  the  election  of  grace,"  or 
gratuitous  election.  If  it  be  gratuitous,  then  it  cannot  be  according  to 
any  foreseen  works  :  and  works  are  expressly  excluded  in  verse  6.  Were 
it  otherwise,  were  foreseen  works  the  ground  of  election,  there  would  be  no 
suitableness  nor  congruity  in  such  terms  as  foreknowledge  and  election  on 
the  subject.  It  would  have  been  much  more  appropriate  in  this  case  for 
the  Apostle  to  say,  "  God  will  receive  every  Jew  who  will  render  himself 
worthy  by  his  works."  On  this  supposition  there  was  no  necessity  for  him 
to  go  back  to  election  to  remove  the  objection  which  he  had  stated :  he 
had  only  to  refer  to  the  terms  of  the  gospel,  which  regard  Jews  and  Gen- 
tiles without  any  difference.     But  instead  of  doing  this,  which  seems  ade- 


CHAP.  XL  2.  EPISTLE  TO  THE  ROMANS.  41  1 

they  had  been  known  by  God,  (Gal.  iv.  9)  ;  for  lie  bad  anti- 
cipated tbem  with  bis  favour,  so  as  to  call  tbem  to  tbe 
knowledge  of  Cbrist.  We  now  perceive,  tbat  tbougb  uni- 
versal calling-  may  not  bring  forth  fruit,  yet  the  fiiithfulness 
of  God  does  not  fail,  inasmuch  as  he  always  preserves  a 
Church,  as  long  as  there  are  elect  remaining  ;  for  though 
God  invites  all  peojjle  indiscriminately  to  himself,  yet  he 
does  not  inwardly  draw  any  but  those  whom  he  knows  to 
be  his  peoj^le,  and  whom  he  has  given  to  his  Son,  and  of 
whom  also  he  will  be  the  faithful  keeper  to  the  end. 

Knoiu  ye  not,  &e.  As  tlicre  were  so  few  of  the  Jews  Avho 
had  believed  in  Christ,  hardly  another  conclusion  could  have 
been  drawn  from  this  small  number,  but  that  the  wliole 
race  of  Abraham  had  been  rejected  ;  and  creep  in  might 
this  thought, — that  in  so  vast  a  ruin  no  sign  of  God's  favour 
appeared :  for  since  adoption  w^as  the  sacred  bond  by  which 
the  children  of  Abraham  were  kept  collected  under  the  pro- 
tection of  God,  it  was  by  no  means  probable,  unless  that  had 
ceased,  that  the  people  should  be  miserably  and  wretchedly 
dispersed.  To  remove  this  offence,  Paul  adopts  a  most  suit- 
able example  ;  for  he  relates,  that  in  the  time  of  Elias  there 
was  such  a  desolation,  that  there  remained  no  appearance  of 
a  Church,  and  yet,  that  when  no  vestige  of  God's  favour  ap- 
peared, the  Church  of  God  was,  as  it  were,  hid  in  the  grave, 
and  was  thus  wonderfully  preserved. 

It  hence  follows,  that  they  egregiously  mistake  who  form 
an  opinion  of  the  Church  according  to  their  own  perceptions. 
And  surely  if  that  celebrated  Prophet,  who  was  endued  with 
so  enlightened  a  mind,  was  so  deceived,  when  he  attempted 
by  his  own  judgment  to  form  an  estimate  of  God's  peoj)le, 
what  shall  be  the  case  with  us,  whose  liighest  perspicuity, 
wdien  compared  with  his,  is  mere  dulness  ?  Let  us  not  then 
determine  any  thing  rashly  on  this  point  ;  but  rather  let 
this  truth  remain  fixed  in  our  hearts — that  the  Church, 
though  it  may  not  appear  to  our  eyes,  is  sustained  by  the 

quale  to  the  purpose,  he  gives  an  answer  by  referring  to  the  foreknowledge 
and  free  election  of  God.  There  is  no  way  to  account  for  this,  except  by 
admitting,  that  election  is  an  efficacious  purpose  which  secures  the  salva- 
tion of  tiiose  who  are  its  objects,  who  have  been  chosen  in  Christ  before 
the  fovuidation  of  the  world. — Ed. 


412  COMMENTARIES  ON  THE         CHAP.  XL  2. 

secret  providence  of  God.  Let  it  also  be  remembered  by  us, 
that  they  are  foolish  and  presumptuous  who  calculate  the 
number  of  the  elect  according-  to  the  extent  of  their  own 
perception  :  for  God  has  a  way,  easy  to  himself,  hidden  from 
us,  by  which  he  wonderfully  preserves  his  elect,  even  when 
all  things  seem  to  us  past  all  remedy. 

And  let  readers  observe  this, — that  Paul  distinctly  com- 
pares here,  and  elsewhere,  the  state  of  things  in  his  time 
with  the  ancient  condition  of  the  Church,  and  that  it  serves 
in  no  small  degree  to  confirm  our  faith,  when  we  bear  in 
mind,  that  nothing  happens  to  us,  at  this  da}^,  which  the 
holy  Fathers  had  not  formerly  experienced  :  for  novelty,  we 
know,  is  a  grievous  engine  to  torment  weak  minds. 

As  to  the  words,  In  Elias,  I  have  retained  the  expression 
of  Paul ;  for  it  may  mean  either  in  the  history  or  in  the 
business  of  Elias  ;  though  it  seems  to  me  more  probable,  that 
Paul  has  followed  the  Hebrew  mode  of  speaking  ;  for  2, 
beth,  which  is  rendered  in  the  Greek  by  ev,  in,  is  often 
taken  in  Hebrew  for  of. 

How  he  appeals  to  Ood,  &c}  It  Avas  certainly  a  proof 
how  mucli  Elias  honoured  the  Lord,  that  for  the  glory  of  his 
name  he  hesitated  not  to  make  himself  an  enemy  to  his  own 
nation,  and  to  pray  for  their  utter  ruin,  because  he  thought 
that  the  religion  and  worship  of  God  had  perished  among 
them  :  but  he  was  mistaken  in  charging  the  whole  nation, 
himself  alone  excepted,  with  that  impiety,  for  which  he 
wished  them  to  be  severely  visited.  There  is  however  in 
this  passage,  Avhich  Paul  quotes,  no  imprecation,  but  a  com- 

^  "  Quomodo  appellet  Deuni  adversus  Israel — how  he  appeals  to  or  calls 
on  God  agamst  Israel :  "  &>;  hruyx''^^'  "^V  ®'f  "^'^a  ■^"y  'ir^ahx  ;  "  how  he 
solicits  (interpellet)  God  against  Israel,"  Beza ;  "  when  he  pleadeth  with 
God  against  Israel,"  Doddridge ;  '•'  when  he  complaineth  to  God  against 
Israel,"  Machnight.  To  "  complain  to  God  against,  or,  with  respect  to, 
Israel,"  would  probably  be  the  most  suitable  rendering.   See  Acts  xxv.  24. 

The  quotation  in  the  following  verse  is  from  1  Kings  xix.  10,  and  is  not 
taken  literally,  either  from  the  Hebrew,  or  from  the  Septuagint.  The 
order  of  the  two  first  clauses  is  changed ;  "  prophets,"  and  not  "  altars," 
are  mentioned  first :  in  these  he  has  adopted  the  words  of  the  Septuagint, 
but  in  the  clause  which  follows  he  has  changed  the  terms ;  instead  of  ««' 

v-7r(i>iXiif^f/.a.i  iyu  fjt.ovararo;,   the    Apostlc   has    xaya  {/■rtXtlfi^yiv  fzovog  ;    and   he 

has  left  out  the  words,  "  to  take  it  away"  after  life.  The  case  is  similar 
with  the  quotation  in  ver.  4,  from  1  Kings  xix.  18.  The  sense  is  given,  but 
not  exactly  the  words,  either  from  the  Hebrew  or  the  Septuagint. — Ed. 


CHAP.  XI.  5.  EPISTLE  TO  THE  ROMANS.  4J3 

plaint  only  :  but  as  lie  complains  in  such  a  way  as  to  despair 
of  the  whole  people,  there  is  no  doubt  but  that  he  gave  them 
up  to  destruction.  Let  us  then  especially  notice  what  is 
said  of  Elias,  which  was  this, — that  when  impiety  had 
everywhere  prevailed,  and  overspread  almost  the  whole  land, 
he  thought,  that  he  was  left  alone. 

/  have  reserved  for  myself  seven  thousand,  &c.  Though 
you  may  take  this  finite  for  an  indefinite  number,  it  was  yet 
the  Lord's  design  to  specify  a  large  multitude.  Since  then  the 
grace  of  God  prevails  so  much  in  an  extreme  state  of  things, 
let  us  not  lightly  give  over  to  the  devil  all  those  whose  piety 
does  not  openly  appear  to  us.  It  also  ought  to  be  fully 
imprinted  on  our  minds,- — that  however  impiety  may  every- 
where prevail,  and  dreadful  confusion  spread  on  every  side, 
yet  the  salvation  of  many  remains  secured  under  the  seal  of 
God.^  But  that  no  one  may  under  this  error  indulge  his 
own  sloth,  as  many  seek  hiding-places  for  their  vices  in  the 
hidden  providences  of  God,  it  is  right  to  observe  again, — that 
they  only  are  said  to  be  saved  who  continue  sound  and  un- 
polluted in  the  faith  of  God.  This  circumstance  in  the  case 
ought  also  to  be  noticed, — that  those  only  remained  safe 
who  did  not  prostitute  their  body,  no,  not  even  by  an  ex- 
ternal act  of  dissimulation,  to  the  worship  of  idols  ;  for  he 
not  only  ascribes  to  them  a  purity  of  mind,  but  that  they 
had  also  kept  their  body  from  being  polluted  by  any  filthi- 
ness  of  superstition.^ 

So  then  also  at  this  time,  &c.  He  applies  the  example  to 
his  own  age  ;  and  to  make  all  things  alike,  he  calls  God's 
people  a  remnant,  that  is,  in  comparison  with  the  vast  num- 
ber in  whom  impiety  prevailed  :  and  alluding  at  the  same 
time  to  the  prophecy  he  had  quoted  from  Isaiah,  he  shows, 

J  Paints  ol)serves,  tliat  these  seven  thousand  had  no  public  ministry, 
for  that  was  idolatrous ;  and  that  yet  they  were  preserved  by  such  in- 
struction as  they  derived  from  the  written  word. — Ed. 

'  Calvin,  as  some  others,  has  supplied  "  image"  before  "  Baal,"  as  the 
feminine  article  tv  is  by  Paul  prefixed  to  it.  In  the  Septuagint  it  is 
rf ,  and  a  masculine  pronoun  is  found  at  the  end  of  the  verse  in  1  Kings 
xix.  18,  so  that  it  could  not  have  been  a  female  deity,  as  some  have  sup- 
posed. It  is  indeed  evident,  especially  from  a  passage  in  Tobit,  ch.  i.  5, 
that  there  was  a  female  deity  of  this  name  ;  but  the  text  in  Kings  will  not 
allow  us  to  regard  this  goddess  to  be  intended. — Ed. 


414  COMMENTARIES  ON  THE  CHAP.  XL  6, 

that  in  the  midst  of  a  miserable  and  confused  desolation  the 
faithfulness  of  God  yet  shone  forth,  for  there  was  still  some 
remnant :  and  in  order  more  fully  to  confirm  this,  he  ex- 
pressly calls  them  a  remnant  that  survived  through  the 
grace  of  God  :  and  thus  he  bore  witness  that  God's  election 
is  unchang-eable,  according  to  what  the  Lord  said  to  Elias, 
— that  where  the  whole  people  had  fallen  away  to  idolatry, 
he  had  reserved  for  himself  seven  thousand  :  and  hence  we 
conclude,  that  through  his  kindness  they  were  delivered 
from  destruction.  Nor  does  he  simply  speak  of  grace  ;  but 
he  now  calls  our  attention  also  to  election,  that  we  may 
Icai'n  reverently  to  rely  on  the  hidden  purpose  of  God. 

One  thing  then  that  is  laid  down  is, — that  few  are  saved 
in  comparison  with  the  vast  number  of  those  who  assume 
the  name  of  being  God's  people  ;  the  other  is, — that  those 
are  saved  by  God's  power  whom  he  has  chosen  with  no  re- 
gard to  any  merit.  The  election  of  grace  is  a  Hebrew  idiom 
for  gratuitous  election. 

6.  If  through  grace,  it  is  no  more  hy  works,  &c.  This 
amplitieation  is  derived  from  a  comparison  between  things 
of  an  opposite  character  ;  for  such  is  the  case  between  God's 
grace  and  the  merit  of  works,  that  he  who  establishes  the 
one  overturns  the  other. 

But  if  no  regard  to  works  can  be  admitted  in  election, 
without  obscuring  the  gratuitous  goodness  of  God,  which  he 
designed  thei'eby  to  be  so  much  commended  to  us,  what 
answer  can  be  given  to  Paul  by  those  infatuated  persons, 
(jjhrenetici — insane,)  who  make  the  cause  of  election  to  be 
that  worthiness  in  us  which  God  has  foreseen?  For  whether 
you  introduce  works  future  or  past,  this  declaration  of  Paul 
opposes  you  ;  for  he  says,  that  grace  leaves  nothing  to 
works.  Paul  speaks  not  here  of  our  reconciliation  with 
God,  nor  of  the  means,  nor  of  the  proximate  causes  of  our  sal- 
vation ;  but  he  ascends  higher,  even  to  this, — why  God,  before 
the  foundation  of  the  world,  chose  only  some  and  passed  by 
others  :  and  he  declares,  that  God  was  led  to  make  this  dif- 
ference by  nothing  else,  but  by  his  own  good  pleasure  ;  for 
if  any  place  is  given  to  works,  so  much,  he  maintains,  is 
taken  away  from  grace. 


CHAP.  XI.  6.  EPISTLK  TO  THE  ROMANS.  415 

It  lienee  follows,  tliat  it  is  absurb  to  blend  foreknowledge 
of  works  with  election.  For  if  God  chooses  some  and  re- 
jects others,  as  he  has  foreseen  them  to  be  worthy  or  un- 
worthy of  salvation,  then  the  grace  of  God,  the  reward  of 
works  being  established,  cannot  reign  alone,  but  must  be 
only  in  part  the  cause  of  our  election.  For  as  Paul  has  rea- 
soned before  concerning  the  justification  of  Abraham,  that 
where  reward  is  paid,  there  grace  is  not  freely  bestowed  ;  so 
now  he  draws  his  argument  from  the  same  fountain, — that 
if  works  come  to  the  account,  when  God  adopts  a  certain 
number  of  men  unto  salvation,  reward  is  a  matter  of  debt, 
and  that  therefore  it  is  not  a  free  gift.^ 

Now,  though  he  speaks  here  of  election,  yet  as  it  is  a 
general  reasoning  which  Paul  adopts,  it  ought  to  be  applied 
to  the  whole  of  our  salvation  ;  so  that  we  may  understand, 
that  whenever  it  is  declared  that  there  are  no  merits  of 
works,  our  salvation  is  ascribed  to  the  grace  of  God,  or  ra- 
ther, that  we  may  believe  that  the  righteousness  of  works  is 
annihilated,  whenever  grace  is  mentioned. 

7.  What  then?  Israel  hath  not  7.  Quid  ergo?  Qnod  quserit  Is- 
obtained  that  which  he  sceketh  for ;  r?el,  non  est  assequutus ;  -  electio 
but  the  election  hath  obtained  it,  and  autem  assequuta  est,  reliqui  vero 
the  rest  were  blinded  excEecati  fuerunt ; 

8.  (According  as  it  is  written,  God  8.  Quemadmodum  scriptum  est, 
hath  given  them  the  spirit  of  slum-  Dedit  illis  Deus  spiritum  compunc- 
ber,  eyes  that  they  should  not  see,  tionis,  oculos  ut  non  videant,  et  au- 
and  ears  that  they  should  not  hear)  res  ut  non  audiant,  usque  ad  hodier- 
unto  this  day.  num  diem. 

>  The  last  half  of  this  verse  is  considered  spurious  by  Griesbach,  being 
not  found  in  the  greatest  number  of  MSS.,  nor  in  the  Vulgate,  nor  in  the 
Latin  Fathers  ;  but  it  is  found  in  some  of  the  Greek  Fathers,  Theodoret, 
CEcumenius,  Fhvtins,  and  in  the  text,  though  not  in  the  comment  o? Chrysos- 
tom,  and  in  TJieophylact,  with  the  exception  of  the  last  clause,  "  Otherwise 
work,"  &c.  The  !Syriac  and  ^ivt^ic  versions  also  contain  the  whole  verse. 
The  argument  is  complete  without  the  last  portion,  which  is,  in  fact,  a  re- 
petition of  the  first  in  another  form.  But  this  kind  of  statement  is  wholly 
in  unison  with  the  character  of  the  Apostle's  mode  of  writing.  He  often 
states  a  thing  positively  and  negatively,  or  in  two  diflerent  ways.  See 
chap.  iv.  4,  5 ;  ix.  1 ;  Eph.  ii.  8,  9.  Then  an  omissiun  is  more  probable 
than  an  addition.  Beza,  Fareus,  Woljius,  &c.,  regard  it  as  genuine,  and 
Doddridge  and  Machnight  have  retained  it  in  tlieir  versions.  Every  rea- 
son, except  the  number  of  MSS.,  is  in  favour  of  its  genuineness. — Ed. 

"  Literally  it  is,  "  what  Israel  seeks,  this  he  has  not  obtained."  The 
pronoun  for  "  this,"  tovtou  Griesbach  has  displaced,  and  introduced  tovt; 
in  its  stead,  as  the  most  approved  reading. — Ed. 


416  COMMENTARIES  ON  THE  CHAP.  XI.  7. 

9.  And  David  saitli.  Let  their  table  9.  Et  David  dieit,  Fiat  mensa 
be  made  a  snare,  and  a  trap,  and  a  eorum  in  laqueum  et  in  captionem 
stuniblingblock,  and  a  recompense  et  in  oft'endiculum  et  in  retributio- 
unto  them :  nem  ipsis  : 

10.  Let  their  ejes  be  darkened,  10.  Obscurentur  oculi  eorum  ne 
that  they  may  not  see,  and  bow  down  videant,  et  dorsum  eorum  semper  in- 
their  back  alway.  curva. 

7.  What  then  ?  What  Israel  seeks,  &c.  As  lie  is  here  en- 
gaged on  a  difficult  subject,  he  asks  a  question,  as  though 
he  was  in  doubt.  He  intended,  however,  by  expressing  this 
doubt,  to  render  the  answer,  Avhich  immediately  follows, 
more  evident ;  for  he  intimates,  that  no  other  can  be  given  ; 
and  the  answer  is, — that  Israel  in  vain  laboured  to  seek  sal- 
vation, because  his  attempt  was  absurd.  Though  he  men- 
tions here  no  cause,  yet  as  he  had  expressed  it  before,  he 
certainly  meant  it  to  be  understood  in  this  place.  For  his 
words  are  the  same,  as  though  he  had  said, — that  it  ought 
not  to  seem  strange,  that  Israel  gained  nothing  in  striving 
after  righteousness.  And  hence  is  proved  what  he  presently 
subjoins  concerning  election, — For  if  Israel  has  obtained  no- 
thing by  merit,  what  have  others  obtained  wliose  case  or 
condition  was  not  better  ?  Whence  has  come  so  much  differ- 
ence between  equals  ?  Who  does  not  here  see  that  it  is 
election  alone  which  makes  the  difference  ? 

Now  the  meaning  of  the  word  election  here  is  doubtful ; 
for  to  some  it  seems  that  it  ought  to  be  taken  in  a  collective 
sense,  for  the  elect  themselves,  that  there  may  be  a  corre- 
spondence between  the  two  clauses.  Of  this  opinion  I  do  not 
disapprove,  provided  it  be  allowed  that  there  is  something 
more  in  the  word  than  if  he  had  said,  the  elect,  even  this, — 
that  he  intimates  that  there  was  no  other  reason  for  obtain- 
ing their  election,  as  though  he  said, — "  They  are  not  those 
who  strive  by  relying  on  merits,  but  those  whose  salvation 
depends  on  the  gratuitous  election  of  God."  For  he  dis- 
tinctly compares  with  the  whole  of  Israel,  or  body  of  the 
])eople,  the  remnant  which  was  to  be  saved  by  God's  grace. 
It  hence  follows,  that  the  cause  of  salvation  exists  not  in 
men,  but  depends  on  the  good  joleasure  of  God  alone. 

And  the  rest  have  been  blinded}     As  tlie  elect  alone  are 

^  "  Excsecati  fuerunt,"  l^ra^u^tja-av ;  it  means  hardened,  stupified,  rendered 
callous  or  obdiu-ate.     OccaJluerunt — "  were  hardened,"  Beza ;  both  JJac- 


CHAP.  XI.  7.  EPISTLE  TO  THE  ROMANS.  41  / 

delivered  by  God's  grace  from  destruction,  so  call  who  are  not 
elected  must  necessarily  remain  blinded.  For  what  Paul 
means  with  regard  to  the  reprobate  is,— that  the  beginning 
of  their  ruin  and  condemnation  is  from  this — that  they  are 
forsaken  by  God. 

The  quotations  which  he  adduces,  collected  from  various 
parts  of  Scripture,  and  not  taken  from  one  passage,  do  seem, 
all  of  them,  to  be  foreign  to  his  purpose,  when  you  closely 
examine  them  according  to  their  contexts  ;  for  you  will  find 
that  in  every  passage,  blindness  and  hardening  are  men- 
tioned as  scourges,  by  which  God  punished  crimes  already 
committed  by  the  ungodly  ;  but  Paul  labours  to  prove  here, 
that  not  those  were  blinded,  who  so  deserved  by  their 
wickedness,  but  who  were  rejected  by  God  before  the  foun- 
dation of  the  world. 

You  may  thus  briefly  untie  this  knot, — that  the  origin 
of  the  impiety  which  provokes  God's  displeasure,  is  the 
perversity  of  nature  when  forsaken  by  God.  Paul  there- 
fore, while  speaking  of  eternal  reprobation,  has  not  without 
reason  referred  to  those  things  which  proceed  from  it,  as 
fruit  from  the  tree  or  river  from  the  fountain.  The  ungodly 
are  indeed,  for  their  sins,  visited  by  God's  judgment  with 
blindness ;  but  if  we  seek  for  the  source  of  their  ruin,  we 
must  come  to  this, — that  being  accursed  by  God,  they  can- 
not by  all  their  deeds,  sayings,  and  purposes,  get  and  obtain 
any  thing  but  a  curse.  Yet  the  cause  of  eternal  reprobation  is 
so  hidden  from  us,  that  nothing  remains  for  vis  but  to  wonder 
at  the  incomprehensible  purpose  of  God,  as  we  shall  at  length 
see  by  the  conclusion.  But  they  reason  absurdly  who,  when- 
ever a  word  is  said  of  the  proximate  causes,  strive,  by  bringing 
forward  these,  to  cover  the  first,  which  is  hid  from  our  view  ; 
as  though  God  had  not,  before  the  fall  of  Adam,  freely  de- 
termined  to  do  what  seemed  good  to  him  with  respect  to  the 
whole  human  race  on  this  account, — because  he  condemns 
his  corrupt  and  depraved  seed,  and  also,  because  he  repays 
to  individuals  the  reward  which  their  sins  have  deserved.^ 

knight  and  Doddridge  render  it,  "  blinded."     It  is  applied  to  the  heart  in 
Mark  vi.  52 ;  viii.  17  ;  John  xii.  40,— to  the  mind  in  2  Cor.  iii.  l-i.—Ed. 
The  foregoing  reasoning  is  not  satisfactory :  it  goes  beyond  the  evi- 
dent meaning  of  the  Apostle.     He  no  doubt  quoted  the  texts  according  to 

2  D 


418  COMMENTARIES  ON  THE  CHAP.  XI.  8. 

8.  Given  them  has  Ood,  &c.  There  is  no  doubt,  I  think, 
but  that  the  passage  quoted  here  from  Isaiah  is  that  -which 
Luke  refers  to  in  Acts,  as  quoted  from  him,  onl}'  the  words 
are  somewhat  altered.  Nor  does  he  record  here  what  we 
find  in  the  Prophet,  but  only  collects  from  him  this  senti- 
ment,— that  they  were  imbued  from  above  with  the  spirit  of 
maliciousness,  so  that  they  continued  dull  in  seeing-  and 
hearing.  The  Prophet  Avas  indeed  bidden  to  harden  the 
heart  of  the  people :  but  Paul  penetrates  to  the  very  foun- 
tain,— that  brutal  stupor  seizes  on  all  the  senses  of  men, 
after  they  are  given  up  to  this  madness,  so  that  they  excite 
themselves  by  virulent  stimulants  against  the  truth.  For 
he  does  not  call  it  the  spirit  of  giddiness,  but  of  compunc- 
tion, when  the  bitterness  of  gall  shows  itself ;  yea,  when 
there  is  also  a  fury  in  rejecting  the  truth.  And  he  declares, 
that  by  the  secret  judgment  of  God  the  reprobate  are  so  de- 
mented, that  being  stupified,  they  are  incapable  of  forming 
a  judgment ;  for  when  it  is  said,  that  by  seeing  they  see 
nothing,  the  dulness  of  their  senses  is  thereby  intimated.^ 

Then  Paul  himself  adds,  to  this  very  day,  lest  any  one 
should  object  and  say,  tliat  this  prophecy  had  been  formerly 
fulfilled,  and  that  it  was  therefore  absurd  to  apply  it  to  the 

their  original  design,  and  to  say  he  did  not  is  to  assert  what  is  incapable  of 
being  proved,  and  what  is  even  contrary  to  the  Apostle's  reasoning  through- 
out. The  hardening  or  blinding  spoken  of  by  the  Prophets,  is  stated  uni- 
formly as  a  punishment  for  previous  unbelief  and  impenitence,  as  admitted 
by  our  author  himself,  and  the  obvious  fact  as  to  the  Jews  in  the  Apostle's 
days,  was  an  evidence  of  the  same,  and  though  he  states  not  this  fact  here, 
he  states  it  in  the  sequel  of  this  Epistle.  But  why  some  were  hardened 
and  others  were  softened,  is  what  must  be  resolved  altogether  to  the  will  of 
God.  This,  and  no  more  than  this,  is  what  the  Apostle  evidently  teaches 
here :  and  it  is  neither  wise  nor  right  to  go  beyond  what  is  expressly  taught,  es- 
pecially on  a  subject  of  a  nature  so  mysterious  and  incomprehensible. — Ed. 
'  The  quotation  in  this  verse  is  taken  from  two  passages :  the  first 
clause  is  from  Is.  xxix.  10,  and  the  rest  from  Is.  vi.  9,  or  Deut.  xxix.  4. 
The  tirst  clause  is  not  exactly  according  to  the  Hebrew  or  the  Scptuagint : 
instead  of '-God  gave  them,"&c.,  it  is  in  the  Septuagint,  "the  Lord  hath 
made  you  drink,"  &c.,  and  in  Hebrew,  "  Jehovah  has  poured  upon  you," 
&c.  It  is  the  "spirit  of  slumber  "  in  both,  or  rather,  "of  deep  sleep" — 
nDTlD,  a  dead  or  an  overwhelming  sleep ;  and  xaTa»i;'|;f,  though  not  as  to 
its  primary  sense  the  same,  is  yet  used  according  to  this  meaning.  The 
verb  means  to  puncture,  to  prick,  either  with  grief  or  remorse,  and  also  to 
affect  with  stupor.  The  latter  idea  the  noun  must  have  in  this  place,  for  the 
Hebrew  does  not  admit  of  the  other.  The  latter  part  is  found  in  substance, 
though  not  in  the  same  form  of  words  in  the  two  places  referred  to. — Ed. 


OIIAP.  XL  9.  EPISTLE  TO  THE  ROMANS.  41.9 

time  of  the  ^ospel :  this  objection  he  anticipates,  by  sub- 
joining, that  it  was  not  only  a  blindness  of  one  day,  which 
is  described,  but  that  it  had  continued,  together  with  the 
unheakble  obstinacy  of  the  people,  to  the  coming  of  Christ.^ 
9.  And  David  says,  &c.  In  this  testimony  of  David  there 
is  also  made  some  change  in  the  words,  but  it  is  not  what 
changes  the  meaning.  For  he  thus  speaks,  "  Let  their  table 
before  them  become  a  snare,  and  their  peaceful  things  a 
trap ;"  there  is  no  mention  of  retribution.  As  to  the  main 
point  there  is  sufficient  agreement.  The  Prophet  prays,  that 
whatever  is  desirable  and  happy  in  life  might  turn  out  to 
the  ruin  and  destruction  of  the  ungodly  ;  and  this  is  what 
he  means  by  table  and  peaceful  things.^  He  then  gives  them 
up  to  blindness  of  spirit  and  weakening  of  strength  ;  the 
one  of  which  he  expresses  by  the  darkening  of  the  eyes,  and 

1  Some  consider  this  passage  as  taken  from  Dent.  xxix.  4,  and  regard 
the  hist  words  as  part  of  the  quotation. — Ed. 

2  Grotius  miderstands  by  "  table  "  guests,  or  friends,  who  partake  of  the 
provisions  spread  on  the  table.  The  wish  is,  that  these  should  be  a  snare, 
&c.  "  Table,"  according  to  Parens,  means  luxm-y  or  festivity :  and  he 
adds,  that  there  are  here  three  metaphors, — the  ensnaring  of  birds — the 
entrapping  of  wild  beasts — and  the  stumbling  in  the  dark,  or  that  of  blind 
men.  Then  the  recompense  or  retaliation  implies,  that  this  evil  of  being 
ensnared  and  entrapped,  and  of  stmiibling,  are  only  just  retaliations  for 
similar  acts  on  their  part :  as  they  had  ensnared,  entrapped,  and  caused 
others  to  stumble,  it  was  but  just  that  they  shoidd  be  treated  in  the  same 
way.  And  if  we  take  "  table  "  as  a  metonymy  for  friends  or  guests,  the 
meaning  would  be  very  striking.  And  we  know  that  the  very  friends  and 
confederates  of  the  Jews  became  their  enemies  and  effected  their  nun.  See 
Jer.  xxxviii.  22. 

The  subject  of  imprecations  is  attended  with  some  difficulty.  To  impre- 
cate, or  to  pronounce  a  curse  on  others,  or  to  wish  others  accm-sed,  was 
forbidden  even  under  the  law,  and  it  is  expressly  forbidden  under  the 
gospel,  Matt.  v.  45 ;  Rom.  xii.  14 ;  we  have  the  example  of  our  Saviour 
praying  for  his  enemies  even  on  the  cross ;  and  yet  we  find  that  God  pro- 
nounced a  ciu*se  on  all  the  transgressors  of  the  law,  Deut.  xxvii.  26, — that 
Christ  pronounced  a  curse  on  Chorazin  and  Bethsaida, — that  the  Psalmist 
often  imprecated  vengeance  on  his  enemies,  Ps.  v.  10  ;  cix.  7-15, — that  the 
Apostle  cursed  Alexander  the  coppersmith,  2  Tim.  iv.  14, — and  that  John 
bids  us  not  to  pray  for  him  who  sins  the  sin  unto  death,  1  John  v.  16. 

The  truth  is,  that  circumstances  make  the  ditierence ;  what  is  forbidden 
in  one  respect  is  allowed  in  another.  The  rule  to  man  is,  not  to  curse,  but 
to  bless,  except  to  pronounce  on  God's  enemies  as  such  the  judgment 
which  God  has  already  denounced  on  them.  But  to  curse  individuals  is 
what  no  one  is  allowed  to  do,  except  he  be  inspired  so  as  to  know  who 
those  are  who  are  given  up  by  God  to  final  judgment ;  which  may  be  sup- 
posed to  have  been  the  case  with  the  Psalmist  and  with  St.  Paul. — Ed. 


420  COMMENTARIES  ON  THE  CHAP.  XI.  9. 

the  other  by  the  incurvation  of  the  back.  But  tliat  tliis 
should  be  extended  ahnost  to  the  whole  nation,  is  not  to  be 
wondered  at ;  for  Ave  know,  that  not  only  the  chief  men  w^ere 
incensed  against  David,  but  that  the  common  people  Avere 
also  opposed  to  him.  It  appears  plain,  that  what  is  read  in 
that  passage  Avas  not  applied  to  a  foAv,  but  to  a  large  num- 
ber ;  yea,  AAdien  Ave  consider  of  AA'hom  David  Avas  a  type,  there 
appears  to  be  a  spiritual  import  in  the  opposite  clause.^ 

Seeing  then  that  this  imprecation  remains  for  all  the  ad- 
versaries of  Christ, — that  their  meat  shall  be  converted  into 
poison,  (as  Ave  see  that  the  gospel  is  to  be  the  savour  of  death 
unto  death,)  let  us  embrace  Avith  humility  and  trembling  the 
grace  of  God.  We  may  add,  that  since  David  speaks  of  the 
Israelites,  Avho  descended  according  to  the  flesh  from  Abra- 
ham, Paul  fitly  applies  his  testimony  to  the  subject  in  hand, 
that  the  blindness  of  the  majority  of  the  people  might  not 
appear  new  or  unusual. 

11.  I  say  then,  Have  they  stum-  11.  Dico  igitur,  Num  impegerunt 
bled  that  they  should  fall  ?  God  for-  ut  corruerent  ?  Absit :  sed  eorum 
bid :  but  rather  through  their  fall  lapsu  salus  contigit  gentibus  in  hoc, 
salvation  is  come  unto  the  Gentiles,  ut  ipsi  ad  semulationem  provocaren- 
for  to  provoke  them  to  jealousy.  tm-. 

12.  Now,  if  the  fall  of  them  be  the  12.  Si  vero  eorum  lapsus  divitise 
richesof  the  world,  and  the  diminish-  sunt  mundi,  et  imminutio  eorum 
ing  of  them  the  riches  of  the  Gen-  divitise  gentium,  quanto  magis  com- 
tiles  :  how  much  more  their  fulness  ?  plementum  ipsorum  ? 

13.  For  I  speak  to  you  Gentiles,  13.  Vobisenim  dico  gentibus,  qua- 
inasmuch  as  I  am  the  apostle  of  the  tenus  certe  ego  gentium  sum  Apos- 
Gentiles,  I  magnify  mine  office  :  tolus,  ministerium  meum  illustror, 

14.  If  by  any  means  I  may  provoke  14.  Si  quomodo  ad  semulationem 
to  emulation  them  wh ich are  my  flesh,  provocavero  carnem  meam,  et  aliquos 
and  might  save  some  of  them.  ex  ea  salvos  fecero  : 

15.  For  if  the  casting  away  of  them  1 5.  Si  enim  rejectio  eorum,  recon- 

^  Ps.  Ixix.  22,  23.  The  passage  is  given  as  in  the  Septuagint,  except 
that  y.ii'i  I'l;  H^cf)  is  added,  and  the  two  foUoM'ing  Avords  are  transposed,  with 
auTols  put  after  them,  and  a»7-acro'§«/ia  is  put  for  acra^roSsir/v.  The  10th  verse 
is  given  without  any  variation  from  the  Septuagint.  The  Hebrew  is  in 
words  considerably  difierent,  and  more  so  in  our  version  than  it  really  is. 
The  Avord,  D'^OIPE;^,  is  improperly  rendered  "  welfare,"  while  it  ought  to  be 
"  recompenses,"  or,  according  to  Tremelius  and  Bp.  Hoi'seley,  "  retribu- 
tions," or  "retribution."  See  Is.  xxxiv.  8.  The  last  clause  of  the  10th 
verse,  though  in  meaning  the  same,  is  yet  Avholly  different  in  Avords  from 
the  Hebrew,  which  is  thus  correctly  rendered  in  our  version,  "  and  make 
their  loins  continually  to  shake."  The  idea  in  both  instances  is  the  taking 
away  of  vigour  and  strength. — Ed. 


CUAP.  XI.  11.  KPISTLE  TO  THE  ROMANS.  421 

be  the  reconciling  of  the  world,  what     ciliatio  est  nuindi,   quid  assumptio 
shall  the  receiving  of  them  be,  but  life     nisi  vita  ex  niortuis  ? 
from  the  dead  ? 

11.  Have  they  stumbled,  &c.  You  will  be  greatly  hinder- 
ed in  understanding-  this  argument,  except  you  take  notice, 
that  the  Ajoostle  speaks  sometimes  of  the  whole  nation  of 
the  Jews,  and  sometimes  of  single  individuals ;  for  hence 
arises  the  diversity,  that  onewhile  he  speaks  of  the  Jews  as 
being  banislicd  from  the  kingdom  of  God,  cut  off  from  the 
tree  and  precipitated  by  God's  judgment  into  destruction, 
and  that  at  another  he  denies  that  they  had  fallen  from 
grace,  but  that  on  the  contrary  they  continued  in  the  pos- 
session of  the  covenant,  and  had  a  place  in  the  Church  of 
God. 

It  is  then  in  conformity  with  this  diifcrence  that  he  now 
speaks  ;  for  since  the  Jews  for  the  most  part  rejected  Christ, 
so  that  perverseness  had  taken  hold  almost  on  the  whole 
nation,  and  few  among  them  seemed  to  be  of  a  sane  mind, 
he  asks  the  question,  whether  the  Jewish  nation  had  so 
stumbled  at  Christ,  that  it  Avas  all  over  with  them  univer- 
sally, and  that  no  hope  of  repentance  remained.  Here  he 
justl}^  denies  that  the  salvation  of  the  Jews  was  to  be  de- 
spaired of,  or  that  they  were  so  rejected  by  God,  that  there 
was  to  be  no  future  restoration,  or  that  the  covenant  of 
grace,  which  he  had  once  made  with  them,  was  entirely 
abolished,  since  there  had  ever  remained  in  that  nation  the 
seed  of  blessing.  That  we  are  so  to  understand  his  meaning 
is  evident  from  this, — that  having  before  connected  a  sure 
ruin  with  blindness,  he  now  gives  a  hope  of  rising  again  ; 
which  two  things  are  wholly  diiferent.  They  then,  who  per- 
versely stumbled  at  Christ,  fell  and  fell  into  destruction  ; 
yet  the  nation  itself  had  not  fallen,  so  that  he  who  is  a  Jew 
must  necessarily  perish  or  be  alienated  from  God. 

But  by  their  fall  salvation  has  come  to  the  Gentiles,  &c. 
The  Apostle  asserts  two  things  in  this  place, — that  the  fall 
of  the  Jews  had  turned  out  for  salvation  to  the  Gentiles  ; 
but  to  this  end — that  they  might  be  kindled  by  a  sort  of 
jealousy,  and  be  thus  led  to  repentance.  He  no  doubt  had 
an  eye  to  the  testimony  of  Moses,  which  he  had  already 


422  COMMENTARIES  ON  THE  CHAP.  XI.  12. 

quoted,  where  tlie  Lord  threatened  Israel, — that  as  he  had 
been  provoked  by  them  to  emulation  through  their  false 
gods  ;  so  he  also,  according  to  the  law  of  retaliation,  would 
provoke  them  by  a  foolish  nation. 

The  word  here  used  denotes  the  feeling  of  emulation  or 
jealousy  with  which  we  are  excited,  when  we  see  another 
preferred  before  us.  Since  then  it  was  the  Lord's  purpose 
that  Israel  should  be  provoked  to  emulation,  they  were  not 
so  fallen  as  to  be  precipitated  into  eternal  ruin ;  but  that 
God's  blessing,  despised  by  them,  might  come  to  the  Gen- 
tiles, in  order  that  they  might  at  length  be  also  stirred  up 
to  seek  the  Lord,  from  whom  they  had  fallen  away. 

But  there  is  no  reason  for  readers  to  weary  themselves 
much  as  to  the  application  of  this  testimony  :  for  Paul  does 
not  dwell  on  the  strict  meaning  of  the  word,  but  alludes  only 
to  a  common  and  well-known  practice.  For  as  emulation 
stimulates  a  wife,  who  for  her  fault  has  been  rejected  by  her 
husband,  so  that  she  strives  to  be  reconciled  again  ;  so  it 
may  be  now,  he  says,  that  the  Jews,  seeing  the  Gentiles  in- 
troduced into  their  place,  will  be  touched  with  grief  for  their 
divorce,  and  seek  reconciliation. 

12.  And  if  their  fall,  &c.  As  he  had  taught  us  that  after 
the  Jews  were  repudiated,  the  Gentiles  were  introduced  in 
their  place,  that  he  might  not  make  the  salvation  of  the 
Jews  to  be  disliked  by  the  Gentiles,  as  though  their  salva- 
tion depended  on  the  ruin  of  the  Jews,  he  anticipates  this 
false  notion,  and  lays  down  a  sentiment  of  an  o])posite  kind, 
that  nothing  would  conduce  more  to  advance  the  salvation 
of  the  Gentiles,  than  that  the  grace  of  God  should  flourish 
and  abound  among  the  Jews.  To  prove,  this,  he  derives  an 
argument  from  the  less, — "  If  their  fall  had  raised  the  Gen- 
tiles, and  their  diminution  had  enriclied  them,  how  much 
more  their  fulness  ?"  for  the  first  was  done  contrary  to 
nature,  and  the  last  will  be  done  according  to  a  natural  order 
of  things.  And  it  is  no  objection  to  this  reasoning,  that  the 
word  of  God  had  flowed  to  the  Gentiles,  after  the  Jews  had 
rejected,  and,  as  it  were,  cast  it  from  them  ;  for  if  they  had 
received  it,  their  faith  would  have  brought  forth  much  more 
fruit  than  their  unbelief  had  occasioned  ;  for  the  truth  of 


CHAP.  XI.  13.  EPISTLE  TO  THE  ROMANS.  423 

God  would  have  been  thereby  confirmed  by  being  accom- 
plished in  them,  and  tliey  also  themselves  would  have  led 
many  by  their  teaching,  whom  they,  on  the  contrary,  by 
their  perverseness,  had  turned  aside. 

Now  he  would  have  spoken  more  strictly  correct,  if,  to  the 
fall,  he  had  opposed  rising  :^  of  this  I  remind  you,  that  no 
one  may  expect  here  an  adorned  language,  and  may  not  be 
offended  with  this  simple  mode  of  speaking  ;  for  these  things 
were  written  to  mould  the  heart  and  not  the  tongue. 

IS.  For  to  you  Gentiles  I  speak,  &c.  He  confirms  by  a 
strong  reason,  that  nothing  shall  be  lost  by  the  Gentiles, 
were  the  Jews  to  return  again  to  favour  with  God  ;  for  he 
shows,  that  the  salvation  of  both  is  so  connected,  that  it 
can  by  the  same  means  be  promoted.  For  he  thus  addresses 
the  Gentiles, — "  Though  I  am  peculiarly  destined  to  be  your 
Apostle,  and  ought  therefore  with  special  care  to  seek  your 
salvation,  with  which  I  am  charged,  and  to  omit  as  it  were 
all  other  things,  and  to  labour  for  that  only,  I  shall  yet  be 
faithfully  discharging  my  oflice,  by  gaining  to  Christ  any  of 
my  own  nation  ;  and  this  will  be  for  the  glory  of  \\\y  minis- 
try, and  so  for  your  good."^     For  whatever  served  to  render 

^  This  is  not  quite  correct :  the  first  part  is  a  mere  announcement  of  a 
fact — the  fall  of  the  Jews ;  and  then  in  what  follows,  according  to  the 
usual  style  of  Scripture,  the  same  thing  is  stated  in  other  words,  and  a 
coiTesponding  clause  is  added ;  and  the  antithesis  is  found  to  be  suitable — 
the  diminution  and  the  completion.  The  reason  for  the  restatement  of 
the  first  clause  seems  to  be  this, — that  the  fiiU  might  not  be  deemed  as 
total,  but  in  part ;  it  was  »jrT>j^a,  a  less  part,  a  diminution,  a  lessening  of 
their  number  in  God's  kingdom.  A  contrast  to  this  is  the  •prXri^uf^a.,  the 
full  or  complete  portion,  that  is,  their  complete  restoration,  as  it  is  said  in 
verse  26.  To  preserve  the  antithesis,  the  first  word  must  have  its  literal 
meaning,  a  diminution  or  lessening,  that  is,  as  to  the  number  saved.  Ham- 
mond renders  the  phrase,  "their  paucity." — Ed. 

2  The  meaning  attached  here  to  the  words  t?jv  S/axav/av  f/.ov  S«|a^(y,  is 
somewhat  different  from  what  is  commonly  miderstood.  Its  classical  sense, 
"  highly  to  estimate,"  is  wdiat  is  generally  given  here  to  the  verb :  but 
Calvin  takes  it  in  a  sense  in  which  it  is  mostly  taken  in  Scripture,  as 
meaning,  "  to  render  illustrious,"  or  eminent,  "  to  render  glorious."  The 
construction  of  the  two  venses,  13  and  14,  is  somewhat  difficult,  and  the 
meaning  is  not  very  clear.  To  include  the  words,  "  as  I  am  indeed  the 
Apostle  of  the  Gentiles,"  in  a  parenthesis,  as  it  is  done  by  some,  Avould 
render  the  sense  more  evident,  and  to  add  "  this"  after  "  say,"  and  "  that" 
before  "  I  render."     The  version  then  would  be  as  follows, — 

13.  For  I  say  this  to  you  Gentiles  (as  I  am  indeed  the  Apostle  of  the 

14.  Gentiles,)  that  I  render  my  ministry  glorious,  if  1  shall  by  any 


424  COMMENTARIES  ON  THE  CHAP.  XI.  1 5. 

Paul's  ministry  illustrious,  was  advantageous  to  the  Gentiles, 
whose  salvation  was  its  object. 

And  here  also  he  uses  the  verb  Trapa^rfXcoa-ac,,  to  provoke 
to  emulation,  and  for  this  purpose,  that  the  Gentiles  might 
seek  the  accomplishment  of  Moses'  prophecy,  such  as  he 
describes,  when  they  understood  that  it  would  be  for  their 
benefit. 

14.  A7id  save,  &c.  Observe  here  that  the  minister  of  the 
Avord  is  said  in  some  way  to  save  those  whom  he  leads  to  the 
obedience  of  faith.  So  conducted  indeed  ought  to  be  the 
ministry  of  our  salvation,  as  that  we  may  feel  that  the  whole 
power  and  efficacy  of  it  depends  on  God,  and  that  we  may 
give  him  his  due  praise :  we  ought  at  the  same  time  to  un- 
derstand that  preaching  is  an  instrument  for  effecting  the 
salvation  of  the  faithful,  and  though  it  can  do  nothing  with- 
out the  Sjiirit  of  God,  yet  through  his  inward  operation  it 
produces  the  most  powerful  effects. 

15.  Fo7-  if  their  rejection,  &c.  This  passage,  which  many 
deem  obscure,  and  some  awfully  pervert,  ought,  in  my  view, 
to  be  understood  as  another  argument,  derived  from  a  com- 
parison of  the  less  with  the  greater,  according  to  this  import, 
"  Since  the  i-ejection  of  the  Jews  has  availed  so  much  as  to 
occasion  the  reconciling  of  the  Gentiles,  how  much  more 
effectual  will  be  their  resumption  ?  Will  it  not  be  to  raise 
them  even  from  the  dead  ?"  For  Paul  ever  insists  on  this, 
that  the  Gentiles  have  no  cause  for  envy,  as  though  the  re- 
storation of  the  Jews  to  favour  were  to  render  their  condition 
worse.  Since  then  God  has  wonderfully  drawn  forth  life 
from  death  and  light  from  darkness,  how  much  more  ought 
we  to  hope,  he  reasons,  that  the  resurrection  of  a  people,  as 

means    excite    to   emulation    my  own  flesh   and    save    some  of 

them. 
The  sentiment  in  the  last  clause  is  the  same  as  that  at  the  end  of  verse 
11.  The  Vulgate,  and  some  of  the  Latin  Fathers,  and  also  Luther,  read 
J<i|air«  in  the  future  tense ;  which  would  make  the  passage  read  better, — 
"  that  I  shall  render,"  &c.  These  two  verses  are  not  necessarily  connected 
with  the  Apostle's  argument ;  for  in  the  following  verse  he  resumes  the 
subject  of  verse  12,  or  rather,  as  his  usual  manner  is,  he  states  the  same 
thing  in  other  words  and  in  more  explicit  and  stronger  terms.  So  that 
the  ya^  in  the  next  verse  may  very  properly  be  rendered  "  yea,"  or  as  an 
illative,  "  then." — Ed. 


CHAP.  XL  16.  EPISTLE  TO  THE  ROMANS.  425 

it  were,  wholly  dead,  will  bring  life  to  the  Gentiles.^  It  is 
no  objection  what  some  allege,  that  reconciliation  differs  not 
from  resurrection,  as  we  do  indeed  understand  resurrection 
in  the  present  instance,  that  is,  to  be  that  by  which  we  are 
translated  from  the  kingdom  of  death  to  the  kingdom  of 
life,  for  though  the  thing  is  the  same,  yet  there  is  more  force 
in  the  expression,  and  this  a  sufficient  answer. 

16.  For  if  the  first-fruit  6^,  holy,  IG.  Quod  si  primitire  sanctje, 
the  himp  is  also  hoh/  ;  and  if  the  etiam  conspersio :  et  si  radix  sancta 
root  be  holy,  so  are  the  branches.  etiam  rami : 

17.  And  if  some  of  the  branches  17.  Si  vero  ex  ramis  quidam  de- 
be  broken  off,  and  thou,  being  a  wild  fracti  sunt,  tu  vero  oleaster  quum 
olive-tree,  wert  grafted  in  among  esses,  insitus  es  pro  ipsis,  et  particeps 
them,  and  with  them  partakest  of  factus  es  radicis  et  pinguedinis  olese; 
the  root  and  fatness  of  the  olive-tree ; 

18.  Boast  not  against  the  branches:  18.  Ne  contra  ramos  glorieris: 
but  if  thou  boast,  thou  bearest  not  quod  si  gloriaris,  non  tu  radiceni 
the  root,  but  the  root  thee.                    portas  ;  sed  radix  te. 

19.  Thou  wilt  say  then,  The  19.  Dices  ergo,  Defracti  sunt 
branches   were   broken   off,  that  I     rami,  ut  ego  insererer. 

might  be  grafted  in. 

20.  Well ;  because  of  unbelief  20.  Bene ;  propter  incredulitatem 
they  were  broken  off,  and  thou  defracti  sunt,  tvi  vero  fide  stabilitus 
standest  by  faith.  Be  not  high-  es  ;  Ne  animo  efferaris,  sed  timeas. 
minded,  but  fear : 

21.  For  if  God  spared  not  the  21.  Si  enim  Deus  naturalibus 
natural  branches,  take  heed  lest  he  ramis  non  perpercit,  vide  ne  qua  fit, 
also  spare  not  thee.  ut  et  tibi  non  parcat. 

16.  For  if  the  first-fruits,  &c.  By  comparing  the  worthi- 
ness of  the  Jews  and  of  the  Gentiles,   he  now  takes  away 

^  Some  view  the  last  words,  "  life  from  the  dead,"  as  understood  of  the 
Jews  and  not  of  the  Gentiles.  But  the  antithesis  seems  to  require  the 
latter  meaning.  The  rejection  or  casting  away,  a^roSoXh,  of  the  Jews  was 
the  occasion  of  reconciliation  to  the  world,  that  is,  the  Gentiles ;  then  the 
reception,  -tt^oo-ati^i;,  of  the  Jews  will  be  "life  from  the  dead"  to  the 
Gentiles  or  to  the  world.  He  expresses  by  stronger  terms  the  sentiment 
in  verse  12,  "  the  riches  of  the  world,"  only  intimating,  as  it  appears,  the 
decayed  state  of  religion  among  the  Gentiles  ;  for  to  be  dead  sometimes 
means  a  religious  declension,  Rev.  iii.  1,2;  or  a  state  of  oppression  and 
wretchedness,  as  the  case  was  with  the  Israelites  when  in  captivity,  Ezek. 
xxxvii.  1-14:  Is.  xxvi.  19.  The  phrase  is  evidently  figurative,  and  signi- 
fies a  wonderful  revival,  such  as  the  coming  to  life  of  those  in  a  condition 
resembling  that  of  death.  The  restoration  of  the  Jews  unto  God's  favour 
will  occasion  the  revival  and  spread  of  true  religion  through  the  whole 
Gentile  world.     This  is  clearly  the  meaning. 

Some  of  the  fathers,  such  as  (Jhrysostom  and  Theodoret,  regarded  the 
words  as  referring  to  the  last  resurrection :  but  this  is  wholly  at  variance 
with  the  context. — Ed. 


426  COMMENTARIES  ON  THE  CHAP.  XI.  16. 

pride  from  the  one  and  pacifies  the  other,  as  far  as  he  could  ; 
for  lie  shows  that  the  Grentiles,  if  they  pretended  any  prero- 
gative of  honour  of  their  own,  did  in  no  respect  excel  the 
Jews,  nay,  that  if  they  came  to  a  contest,  tliey  should  be  left 
far  behind.  Let  us  remember  that  in  this  comjiarison  man 
is  not  compared  with  man,  but  nation  with  nation.  If  then 
a  comparison  be  made  between  them,  they  shall  be  found 
equal  in  this  respect,  that  they  are  both  equally  the  children 
of  Adam  ;  the  only  difterence  is  that  the  Jews  had  been 
separated  from  the  Gentiles,  that  they  might  be  a  peculiar 
people  to  the  Lord.^ 

They  were  then  sanctified  by  the  holy  covenant,  and 
adorned  with  peculiar  honour,  with  which  God  had  not  at 
that  time  favoured  tlie  Gentiles  ;  but  as  the  efficacy  of  the 
covenant  appeared  then  but  small,  lie  bids  us  to  look  back 
to  Abraham  and  the  patriarchs,  in  whom  the  blessing  of  God 
was  not  indeed  either  empty  or  void.  He  hence  concludes, 
that  from  them  an  hereditary  holiness  had  passed  to  all  their 
posterity.  But  this  conclusion  would  not  have  been  right 
had  he  spoken  of  persons,  or  rather  had  he  not  regarded  the 
promise  ;  for  when  the  father  is  just,  he  cannot  yet  transmit 
his  own  upriglitness  to  his  son  :  but  as  the  Lord  had  sancti- 
fied Abraham  for  himself  for  this  end,  that  his  seed  might 
also  be  holy,  and  as  he  thus  conferred  holiness  not  only  on 
his  person  but  also  on  his  whole  race,  the  Apostle  does  not 
unsuitably  draw  this  conclusion,  that  all  the  Jews  were 
sanctified  in  their  father  Abraham." 

^  There  were  two  kinds  of  first-fruits :  the  sheaf,  being  the  first  ripe 
fruit,  Lev.  xxiii.  10 ;  and  the  dough,  the  first  kneaded  cake,  Num.  xv.  20. 
It  is  to  the  hist  that  the  reference  is  here  made. 

The  first-fruits  are  considered  by  some,  such  as  Mede  and  Chalmers,  to 
have  been  the  first  Jewish  converts  to  Christianity — the  apostles  and  dis- 
ciples ;  but  this  is  not  consistent  with  the  usual  manner  of  the  Apostle, 
which  is  to  express  the  same  thing  in  two  ways,  or  by  two  metaphors. 
Besides,  the  whole  context  refers  to  the  first  adoption  of  the  Jewish  nation, 
or  to  the  covenant  made  with  Abraham  and  confirmed  to  the  patriarchs. 
—Ed. 

^  That  the  holiness  here  mentioned  is  external  and  relative,  and  not 
personal  and  inward,  is  evident  from  the  whole  context.  The  children  of 
Israel  were  denominated  holy  in  all  their  wickedness  and  disobedience,  be- 
cause they  had  been  consecrated  to  God,  adopted  as  his  people,  and  set 
apart  for  his  service,  and  they  enjoyed  all  the  external  privileges  of  the 
covenant  which  God  had  made  with  their  fathers. 


CHAP.  XI.  17.  EPISTLE  TO  THE  KOMAIVS.  427 

Then  to  confirm  this  view,  he  adduces  two  similitudes  : 
the  one  taken  from  the  ceremonies  of  the  hiw,  and  tlie  other 
borrowed  from  nature.  The  first-fruits  which  were  oficred 
sanctified  the  whole  lump,  in  like  manner  the  goodness  of 
the  juice  diffuses  itself  from  the  root  to  the  branches  ;  and 
posterity  hold  the  same  connection  with  their  parents  from 
Avhom  they  proceed  as  the  lumj)  has  with  the  first-fruits,  and 
the  branches  with  the  tree.  It  is  not  then  a  strange  thing 
tliat  the  Jews  were  sanctified  in  their  father. 

There  is  here  no  difficulty  if  you  understand  by  holiness 
the  spiritual  nobility  of  the  nation,  and  that  indeed  not  be- 
longing to  nature,  but  what  proceeded  from  the  covenant. 
It  may  be  truly  said,  I  allow,  that  the  Jews  were  naturally 
holy,  for  their  adoption  was  hereditary  ;  but  I  now  speak  of 
our  first  nature,  according  to  which  we  are  all,  as  we  know, 
accursed  in  Adam.  Therefore  the  dignity  of  an  elect  peoj)le, 
to  speak  correctly,  is  a  supernatural  privilege. 

17.  And  if  some  of  the  hranches,  &c.  He  now  refers  to 
the  present  dignity  of  the  Gentiles,  which  is  no  other  than 
to  be  of  the  branches  ;  which,  being  taken  from  another,  are 
set  in  some  noble  tree :  for  the  origin  of  the  Gentiles  was 
as  it  were  from  some  wild  and  unfruitful  olive,  as  nothing  but 
a  curse  was  to  be  found  in  their  whole  race.    Whatever  glory 

Parens  makes  a  distinction  between  what  passes  from  progenitors  to 
their  offspring  and  what  does  not  pass.  In  the  present  case  the  rights  and 
privileges  of  the  covenant  were  transmitted,  but  not  faith  and  inward 
holiness.  "  Often,"  he  says,  "  the  worst  descend  from  the  best,  and  the 
best  from  the  worst;  from  wicked  Ahaz  sprang  good  Hezekiah,  from 
Hezekiah  descended  impions  Manasse,  from  INIanasse  again  came  good 
Josiah,  and  from  Josiah  sprang  wicked  sons,  Shallum  and  Jehoiakim." 
But  all  were  ahke  holy  in  the  sense  intended  here  by  the  Apostle,  as  they 
were  circumcised,  and  inherited  the  transmissible  rights  and  pi-ivilegis  of 
the  covenant. 

"  The  holiness,"  says  TurreUin,  "  of  the  first-fruits  and  of  the  root  was 
no  other  than  an  external,  federal,  and  national  consecration,  such  as  could 
be  transferred  from  parents  to  their  children." 

"  The  attentive  reader,"  says  Scott,  "  will  readily  perceive  that  relative 
holiness,  or  consecration  to  God,  is  here  exclusively  meant.  .  .  .  Abraham 
was  as  it  were  the  root  of  the  visible  Church.  Ishmael  was  broken  off, 
and  the  tree  grew  up  in  Isaac ;  and  when  Esau  was  broken  off",  it  grew  up 
in  Jacob  and  his  sons.  .  .  .  When  ^the  nation  rejected  the  Messiah,  their 
relation  to  Abraham  and  to  God  was  as  it  Avere  suspended.  They  no 
longer  retained  even  the  outward  seal  of  the  covenant ;  for  circumcision 
lost  its  validity  and  baptism  became  the  sign  of  regeneration :  they  were 
thenceforth  deprived  of  the  ordinances  of  God." — Ed. 


428  COMMKNTARIES  ON  THE  CHAP.  XI.  19. 

then  they  had  was  from  their  new  insition,  not  from  their  old 
stock.  There  was  then  no  reason  for  the  Gentiles  to  glory 
in  their  own  dignity  in  com2:)arison  with  the  Jews.  We  may 
also  add,  that  Paul  wisely  mitigates  the  severity  of  the  case, 
by  not  saying  that  the  whole  to^)  of  the  tree  was  cut  off,  hut 
that  some  of  the  branches  were  broken,  and  also  that  God 
took  some  here  and  there  from  among  the  Gentiles,  whom 
he  set  in  the  holy  and  blessed  trunk. ^ 

18.  But  if  thou  gloriest,  thou  hearest  not  the  root,  &c.  The 
Gentiles  could  not  contend  with  the  Jews  respecting  the 
excellency  of  their  race  without  contending  with  Abraham 
himself;  which  would  have  been  extremely  unbecoming, 
since  he  was  like  a  root  by  which  they  were  borne  and  nour- 
ished. As  unreasonable  as  it  would  be  for  tlie  branches  to 
boast  against  the  root,  so  unreasonable  would  it  have  been 
for  the  Gentiles  to  glory  against  the  Jews,  that  is,  with  re- 
spect to  the  excellency  of  their  race  ;  for  Paul  would  have 
them  ever  to  consider  whence  was  the  origin  of  their  salvation. 
And  we  know  that  after  Christ  by  his  coming  has  pulled  down 
the  pnrtition-wall,  the  whole  world  partook  of  the  favour 
which  God  had  previously  conferred  on  the  chosen  people.  It 
hence  follows,  that  the  calling  of  the  Gentiles  was  like  an 
ingrafting,  and  that  they  did  not  otherwise  grow  up  as  God's 
people  than  as  they  were  grafted  in  the  stock  of  Abraham. 

19.  Thou  wilt  then  say,  &c.     In  the  person  of  the  Gentiles 

'  There  is  a  difference  of  opinion  as  to  the  precise  meaning  of  the  words 
lvsx£v7-^/V&»j  £v  auToisj  Calvin's  version  is,  "  insitus  es  pro  ipsis — thou  hast 
been  ingrafted  for  them,"  or  in  their  stead  :  that  of  Beza  and  Parens  is 
the  same,  and  also  that  of  Macknight ;  but  Orotius  has  "  inter  illos — 
between  them,"  that  is,  the  remaining  branches ;  and  Doddridge  renders 
the  words  "  among  them,"  according  to  our  version.  What  is  most  con- 
sonant with  the  tirst  part  of  the  verse,  is  the  rendering  of  Calvin ;  what  is 
stated  is  the  cutting  off  of  some  of  the  branches,  and  the  most  obvious 
meaning  is,  that  others  were  put  in  for  them,  or  in  their  stead.  It  has 
been  said,  that  it  was  not  the  practice  to  graft  a  wild  olive  in  a  good  oHve, 
except  when  the  latter  was  decaying.  Such  may  have  been  the  case  ;  but 
the  Apostle's  object  was  not  so  much  to  refer  to  what  was  usual,  as  to 
form  a  comparison  suitable  to  his  purpose ;  and  this  is  what  oiu-  Saviour 
in  his  parables  had  sometimes  done.  Contrary  to  what  the  case  is  in 
nature,  the  Apostle  makes  the  stock  good  and  the  graft  bad,  and  makes 
the  stock  to  communicate  its  goodness  to  the  graft  and  to  improve  the 
quality  of  its  fruit.  But  his  main  object  is  to  show  the  fact  of  incision, 
without  any  regard  to  the  character  of  the  stock  and  of  the  graft  in  natural 
things  ;  for  both  his  stock  and  his  graft  are  of  a  different  character. — Ed. 


CHAP.  XI.  19.  EPISTLE  TO  THE  ROMANS.  429 

he  bring-s  forward  what  they  might  have  pleaded  for  tliein- 
selves ;  but  that  was  of  such  a  nature  as  ought  not  to  have 
filled  them  with  pride,  but,  on  the  contrary,  to  have  made 
them  humble.  For  if  the  cutting  off  of  the  Jews  was  through 
unbelief,  and  if  the  ingrafting  of  the  Gentiles  was  by  faith, 
what  was  their  duty  but  to  acknowledge  the  favour  of  God, 
and  also  to  cherish  modesty  and  humbleness  of  mind  ?  For 
it  is  the  nature  of  faith,  and  what  properly  belongs  to  it,  to 
generate  humility  and  fear.^  But  by  fear  understand  that 
which  is  in  no  way  inconsistent  with  the  assurance  of  faith ; 
for  Paul  would  not  have  our  faith  to  vacillate  or  to  alternate 
with  doubt,  much  less  would  he  have  us  to  be  frightened  or 
to  quake  with  fear.^ 

Of  what  kind  then  is  this  fear  ?  As  the  Lord  bids  us  to 
take  into  our  consideration  two  things,  so  two  kinds  of  feel- 
ing must  thereby  be  produced.  For  he  would  have  us  ever 
to  bear  in  mind  the  miserable  condition  of  our  nature  ;  and 
this  can  produce  nothing  but  dread,  weariness,  anxiety,  and 
despair ;  and  it  is  indeed  expedient  that  we  should  thus  be 
thoroughly  laid  prostrate  and  broken  down,  that  we  may  at 
length  groan  to  him  ;  but  this  dread,  derived  from  the 
knowledge  of  ourselves,  keeps  not  our  minds  while  relying 
on  his  goodness,  from  continuing  calm  ;  this  weariness  hin- 
ders us  not   from   enjoying  full   consolation   in   him ;    this 

1  "  Be  not  elated  in  mind — ne  animo efferaris ;"  ,">)  y^j)Ao(p^ovf/ ;  "be  not 
high-minded,"  as  in  our  version,  is  the  literal  rendering. — Ed. 

2  Some  have  deduced  from  what  Paul  says  here  the  uncertainty  of  faith, 
and  its  possible  failure.  This  has  been  done  through  an  entire  misappre- 
hension of  the  subject  handled  by  the  Apostle.  He  speaks  not  of  indi- 
viduals, but  of  the  Gentile  world,  not  of  living  faith  but  of  professed  faith, 
not  the  inward  change,  but  of  outward  privileges,  not  of  the  union  of  the 
soul  to  Christ,  but  of  union  with  his  Church.  The  two  things  are  wholly 
ditFerent ;  and  to  draw  an  argiunent  from  the  one  to  the  other  is  altogether 
illegitimate ;  that  is  to  say,  that  as  professed  faith  may  be  lost,  therefore 
living  faith  may  be  lost. 

Augustine,  in  commenting  on  Jer.  xxxii.  40,  says,  "God  promised  per- 
severance when  he  said,  '  I  will  put  fear  in  their  heart,  that  they  may  not 
depart  from  me.'  \\  hat  else  does  it  mean  but  this,  '  Such  and  so  great 
will  my  fear  be,  which  I  shall  put  in  their  heart,  that  they  shall  perse- 
veringly  cleave  to  me.'" 

"  As  those,"  says  Parens,  "  who  believe  for  a  time  never  had  true 
faith,  though  they  seem  to  have  had  it,  and  hence  fall  away  and  do  not 
persevere  :  so  they  who  possess  true  faith  never  fail,  but  continue  stead- 
fast, for  God  infallibly  sustains  them  and  secures  their  perseverance." — Ed. 


430  COMMENTARIES  ON  THE  CHAP.  XL   21. 

anxiety,  this  despair,  does  not  prevent  us  from  obtaining  in 
him  real  joy  and  hope.  Hence  the  fear,  of  which  he  speaks, 
is  set  up  as  an  antidote  to  proud  contempt ;  for  as  every  one 
claims  for  himself  more  than  what  is  right,  and  becomes  too 
secure  and  at  length  insolent  towards  others,  we  ought  then 
so  far  to  fear,  that  our  heart  may  not  swell  with  pride  and 
elate  itself. 

But  it  seems  that  he  throws  in  a  doubt  as  to  salvation, 
since  he  reminds  them  to  beware  lest  they  also  should  not 
be  spared.  To  this  I  answer, — that  as  this  exhortation  re- 
fers to  the  subduing  of  the  flesh,  which  is  ever  insolent  even 
in  the  children  of  God,  he  derogates  nothing  from  the  cer- 
tainty of  faith.  And  we  must  especially  notice  and  remem- 
ber wliat  1  have  before  said, — that  Paul's  address  is  not 
so  much  to  individuals  as  to  the  whole  body  of  the  Gentiles, 
among  whom  there  might  have  been  many,  who  were  vainly 
inflated,  professing  rather  than  having  faith.  On  account  of 
these  Paul  threatens  the  Gentiles,  not  without  reason,  with 
excision,  as  we  shall  hereafter  find  again. 

21.  Fo7'  if  God  has  not  s}mred  the  natural  hi-anches,  &c. 
This  is  a  most  powerful  reason  to  beat  down  all  self-con- 
fidence :  for  the  rejection  of  the  Jews  should  never  come 
across  our  minds  without  striking  and  shaking  us  with  dread. 
For  what  ruined  them,  but  that  through  supine  dependence 
on  the  dignity  which  they  had  obtained,  they  despised  what 
God  had  appointed  ?  They  were  not  spared,  though  they  were 
natural  branches ;  what  then  shall  be  done  to  us,  who  are 
the  wild  olive  and  aliens,  if  we  become  beyond  measure 
arrogant  ?  But  this  thought,  as  it  leads  us  to  distrust  our- 
selves, so  it  tends  to  make  us  to  cleave  more  firmly  and 
steadfastly  to  the  goodness  of  God. 

And  here  again  it  appears  more  evident,  that  the  discourse 
is  addressed  generally  to  the  body  of  the  Gentiles,  for  the 
excision,  of  which  he  speaks,  could  not  apply  to  individuals, 
whose  election  is  unchangeable,  based  on  the  eternal  purpose 
of  God.  Paul  therefore  declares  to  the  Gentiles,  that  if 
they  exulted  over  the  Jews,  a  reward  for  their  pride  would 
be  prepared  for  them  ;  for  God  will  again  reconcile  to  him- 
self the  first  people  whom  he  has  divorced. 


CHAP.  XL  22.  EPISTLE  TO  THE  ROMANS.  431 

22.  Behold  therefore  the  good-  22.  Vide  igitur  lenitatemi  et  se- 
ness  and  severity  of  God  :  on  them  veritatem  Dei :  in  eos  quideni  qui 
which  fell,  severity  ;  but  toward  ceciderunt,  severitatem  ;-  in  te  vero 
thee,  goodness,  if  thou  continue  in  lenitatera,  si  permanseris  in  lenitate ; 
his  goodness  ;    otherwise  thou  also  alioqui  tu  quoque  excideris  : 

shalt  be  cut  off. 

23.  And  they  also,  if  they  abide  23.  Et  illi,  si  non  perstiterint  in 
not  still  in  unbelief,  shall  be  grafted  incredulitate,  inserentur  ;  potens 
in  :  for  God  is  able  to  gratl'tliem  in  enini  est  Deus  rursuni  inserere  ipsos. 
again. 

24.  For  if  thou  were  cut  out  of  24.  Si  enim  tu  ex  oleastro,  qua? 
the  olive-tree,  which  is  wild  by  na-  tibi  nativa  erat,  exectus  es,  et  prajter 
ture,  and  wert  grafted  contrary  to  naturam  insitus  es  in  vcram  oleani  ; 
nature  into  a  good  olive-tree ;  how  midto  magis  hi  secundum  naturam 
much  more  shall  these,  which  be  the  propria;  oleaj  inserentur. 

natural    brandies,    be    grafted   into 
their  own  olive-tree  ? 

22.  See  then,  &c.  By  laying  the  case  Ijefore  their  eyes  he 
more  clearly  and  fully  confirms  the  fact, — that  the  Gentiles 
had  no  reason  to  be  proud.  They  saw  in  the  Jews  an 
example  of  God's  severity,  which  ought  to  have  terrified 
them  ;  while  in  themselves  they  had  an  evidence  of  his  grace 
and  goodness,  by  which  they  ought  to  have  been  stimulated 
to  thankfulness  only,  and  to  exalt  the  Lord  and  not  them- 
selves. The  woi'ds  import  the  same,  as  though  he  had  said, 
— "  If  thou  exultest  over  their  calamity,  think  first  what 
thou  hast  been  ;  for  the  same  severity  of  God  would  have 
impended  over  thee,  hadst  thou  not  been  delivered  by  his 
gratuitous  favour :  then  consider  wliat  thou  art  even  now  ; 
for  salvation  shall  not  continue  to  thee,  except  thou  humbly 

'  "Lenitatem ;"  ;(;f»iff-TOT»Ta  ;  "  indulgentiam — indulgence,"  Jerome ;  "  be- 
nignitatein — benignity,"  Bcza.  Its  most  Hteral  meaning  is  "  benefi- 
cence," as  ;^^g»(rTo;  is  useful  or  beneficial :  but  "  goodness,"  as  in  our  ver- 
sion, expresses  its  sense  here  perhaps  better  than  any  other  word.  It  is 
rendered  "  kindness"  in  2  Cor.  vi.  6  :  Eph.  ii.  7 ;  Col.  iii.  12 ;  Tit.  iii.  4, 
— "  gentleness"  in  Gal.  v.  22,— and  "  good"  in  Rom.  iii.  12.  It  is  no- 
where else  found  and  has  a  similar  meaning  in  the  S'eptuagint,  and  stands 
often  for  21D,  which  signifies  good,  goodness,  benevolence. — Ed. 

^  "  Severitatem;"  cr.-?roToi^la.i  \  "rigorem — rigour,"  i'rasmtts,-  "prsecisam 
severitatem—  a  cut-off  severity,"  Beza.  It  means  literally  excision,  cut- 
ting off,  amputation,  and  metaphorically,  rigour,  severity  ;  and  it  is  taken, 
says  Schhusyier,  not  from  the  amputation  of  infected  limbs,  but  from  the 
cutting  off  of  barren  and  useless  branches  of  trees.  It  occurs  here  only,  and 
is  not  found  in  the  Septiiagint.  ' ArrDTi/.ia.  tuv  yof/,uv — rigour  of  the  laws, 
Diod.  /Sic.  It  is  used  adverbially  in  two  places,  2  Cor.  xiii.  10,  and  Tit. 
i.  13  ;  where  it  means  rigidly,  sharply,  severely.  The  adjective,  a<roTofii>;, 
is  found  in  Wisdom  of  Sol.  v.  20,  and  vi.  G,  connected  with  "  wrath"  and 
"  judgment,"  and  means  rigid  or  severe. — Ed. 


432  COMMENTARIES  ON  THE  CHAP.  XI.  22. 

recognisest  tlie  mercy  of  God  ;  for  if  thou  forgettest  thyself 
and  arrogantly  exultest,  the  ruin,  into  which  they  have 
fallen,  awaits  thee:  it  is  not  indeed  enough  for  thee  to  have 
once  embraced  the  favour  of  God,  except  thou  followest  his 
call  through  the  whole  course  of  thy  life.''  They  indeed 
who  have  been  illuminated  by  the  Lord  ought  always  to 
think  of  perseverance  ;  for  they  continue  not  in  the  good- 
ness of  God,  who  having  for  a  time  responded  to  the  call  of 
God,  do  at  length  begin  to  loathe  the  kingdom  of  heaven, 
and  thus  by  their  ingratitude  justly  deserve  to  be  blinded 
again. 

But  he  addresses  not  each  of  the  godly  apart,  as  we  have 
already  said,  but  he  makes  a  comparison  between  the  Gen- 
tiles and  the  Jews.  It  is  indeed  true  that  each  individual 
among  the  Jews  received  the  reward  due  to  his  own  unbe- 
lief, when  they  were  banished  from  the  kingdom  of  God,  and 
that  all  who  from  among  the  Gentiles  were  called,  were 
vessels  of  God's  mercy ;  but  yet  the  particular  design  of 
Paul  must  be  borne  in  mind.  For  he  would  have  the  Gen- 
tiles to  depend  on  the  eternal  covenant  of  God,  so  as  to  con- 
nect their  own  with  the  salvation  of  the  elect  people,  and 
then,  lest  the  rejection  of  the  Jews  should  produce  offence, 
as  though  their  ancient  adoption  were  void,  he  would  have 
them  to  be  terrified  by  this  example  of  punishment,  so  as 
reverently  to  regard  the  judgment  of  God.  For  whence 
comes  so  great  licentiousness  on  curious  questions,  excei^t 
that  we  almost  neglect  to  consider  those  things  which  ought 
to  have  duly  taught  us  humility  ? 

But  as  he  speaks  not  of  the  elect  individually,  but  of  the 
whole  body,  a  condition  is  added.  If  they  continued  in  his 
kindness.  I  indeed  allow,  that  as  soon  as  any  one  abuses 
God's  goodness,  he  deserves  to  be  deprived  of  the  offered 
favour  ;  but  it  would  be  improper  to  say  of  any  one  of  the 
godly  particularly,  that  God  had  mercy  on  him,  when  he 
chose  him,  provided  he  would  continue  in  his  mercy ;  for 
the  perseverance  of  faith,  which  completes  in  us  the  effect 
of  God's  grace,  flows  from  election  itself.  Paul  then  teaches 
us,  that  the  Gentiles  were  admitted  into  the  hope  of  eternal 
life  on  the  condition,  that  they  by  their  gratitude  retained 


CHAP.  XI.  22.  KPLSTLE  TO  THE  ROM.\NS.  4o3 

possession  of  it.  And  dreadful  indeed  was  tlic  defection 
of  the  whole  world,  which  afterwards  happened  ;  and  this 
clearly  proves,  that  this  exhortation  was  not  superfluous ; 
for  when  God  had  almost  in  a  moment  watered  it  with  his 
grace,  so  that  religion  flourished  everywhere,  soon  after  the 
truth  of  the  gospel  vanished,  and  the  treasure  of  salvation 
was  taken  away.  And  whence  came  so  sudden  a  change, 
except  that  the  Gentiles  had  fallen  away  from  their  calling? 

Otherwise  thou  also  shalt  he  cut  off,  &c.  We  now  under- 
stand in  what  sense  Paul  threatens  them  with  excision, 
whom  he  has  already  allowed  to  have  been  grafted  into  the 
hope  of  life  through  God's  election.  For,  first,  though  this 
cannot  happen  to  the  elect,  they  have  yet  need  of  such  warn- 
ing, in  order  to  subdue  the  pride  of  the  flesh  ;  which  being 
really  opposed  to  their  salvation,  ought  justly  to  be  terrified 
with  the  dread  of  perdition.  As  far  then  as  Christians  are 
illuminated  by  faith,  they  hear,  for  their  assurance,  that  the 
calling  of  God  is  without  repentance  ;  but  as  far  as  they 
carry  about  them  the  flesh,  which  wantonly  resists  the  grace 
of  God,  they  are  taught  humility  by  this  warning,  "  Take 
heed  lest  thou  be  cut  off."  Secondly,  we  must  bear  in  mind 
the  solution  which  I  have  before  mentioned, — that  Paul 
speaks  not  here  of  the  special  election  of  individuals,  but 
sets  the  Gentiles  and  Jews  in  opposition  the  one  to  the 
other ;  and  that  therefore  the  elect  are  not  so  much  ad- 
dressed in  these  words,  as  those  who  falsely  gloried  that  they 
had  obtained  the  place  of  the  Jews :  nay,  he  speaks  to  the 
Gentiles  generally,  and  addresses  the  whole  body  in  common, 
among  whom  there  were  many  who  were  fjiithful,  and  those 
who  were  members  of  Christ  in  name  only. 

But  if  it  be  asked  respecting  individuals,  "  How  any  one 
could  be  cut  off  from  the  grafting,  and  how,  after  excision, 
he  could  be  grafted  again," — bear  in  mind,  that  there  are 
three  modes  of  incision,  and  two  modes  of  excision.  For 
instance,  the  children  of  the  faithful  are  ingrafted,  to  whom 
the  promise  belongs  according  to  the  covenant  made  with 
the  ftithers  ;  ingrafted  are  also  they  who  indeed  receive  the 
seed  of  the  gospel,  but  it  strikes  no  root,  or  it  is  choked  be- 
fore it  brings  any  fruit ;  and  thirdly,  the  elect  are  ingrafted, 

2  B 


434  COMMENTARIES  ON  THE  CHAP.  XI.  23. 

who  are  illuminated  unto  eternal  life  according  to  the  immu- 
table purpose  of  God.  The  first  are  cut  off,  when  they  re- 
fuse the  promise  given  to  their  fathers,  or  do  not  receive  it 
on  account  of  their  ingratitude  ;  the  second  are  cut  off,  when 
the  seed  is  withered  and  destroyed ;  and  as  the  danger  of 
this  impends  over  all,  with  regard  to  their  own  nature,  it 
must  be  allowed  that  this  warning  which  Paul  gives  belongs 
in  a  certain  way  to  the  faithful,  lest  they  indulge  themselves 
in  the  sloth  of  the  jflesh.  But  with  regard  to  the  present 
passage,  it  is  enough  for  us  to  know,  that  the  vengeance 
which  God  had  executed  on  the  Jews,  is  pronounced  on  the 
Gentiles,  in  case  they  become  like  them. 

23.  Foi^  God  is  able,  &c.  Frigid  would  this  argument  be 
to  the  profane ;  for  however  they  may  concede  power  to  God, 
yet  as  they  view  it  at  a  distance,  shut  up  as  it  were  in 
heaven,  tliey  do  for  the  most  part  rob  it  of  its  effect.  But 
as  the  faithful,  whenever  they  hear  God's  power  named, 
look  on  it  as  in  present  operation,  he  thought  that  this  rea- 
son was  sufiicient  to  strike  their  minds.  We  may  add,  that 
he  assumes  this  as  an  acknowledged  axiom, — that  God  had 
so  punished  the  unbelief  of  his  people  as  not  to  forget  his 
mercy ;  according  to  what  he  had  done  before,  having  often 
restored  the  Jews,  after  he  had  apparently  banished  them 
from  his  kingdom.  And  he  shows  at  the  same  time  by  the 
comparison,  how  much  more  easy  it  would  be  to  reverse  the 
present  state  of  things  than  to  have  introduced  it ;  that  is, 
how  much  easier  it  would  be  for  the  natural  branches,  if  they 
were  again  put  in  the  place  from  which  they  had  been  cut 
off,  to  draw  substance  from  their  own  root,  than  for  the  wild 
and  the  unfruitful,  from  a  foreign  stock :  for  such  is  the 
comparison  made  between  the  Jews  and  the  Gentiles. 

25.  For  I  would  not,  brethren,  that  25.  Noloenimvos  ignorare,  fra- 

je  should  be  ignorant  of  this  niys-  tres  ,mysterium  hoc,  ut  ne  apud  vos- 

tery,  lest  ye  should  be  wise  in  your  metipsos  superbiatis,  quod   csecitas 

own  conceits,  that  blindness  in  part  ex  parte  Isrseli  contigit,  donee  pleui- 

is  happened  to  Israel,  until  the  ful-  tudo  gentium  ingrediatur  : 
uess  of  the  Gentiles  be  come  in. 

2(3.  And  so  all  Israel  shall  be  saved :  26.  Atque  ita  universus  Isrsel  sal- 

as  it  is  written,  There  shall  come  out  vus  fiet ;   quemadmodum   scriptum 

of  Sion  the  Deliverer,  and  shall  tm-n  est,  Veniet  ex  Sion  is  qui  liberal,  ct 

away  ungodhness  from  Jacob :  avertct  impictates  a  Jacob : 


CHAP.  XI.  25.  EPISTLE  TO  THE  KOMANS.  435 

27.  For  this  IS  my  covenant  unto         27.  Ethocillisametestamentura, 
them,  when  I  shall  take  away  their     quum  abstulcro  peccata  eorum. 
sins. 

25.  I  tuould  not,  &c.  Here  lie  rouses  his  hearers  to  a 
greater  attention,  while  he  avows  that  he  is  going  to  declare 
something  that  was  secret.  Nor  did  he  do  this  without 
reason ;  for  he  wished  to  conclude,  by  a  brief  or  plain 
sentence,  a  very  perplexed  question  ;  and  yet  he  declares 
what  no  one  could  have  expected.  But  the  words,  Lest  ye 
should  be  proud  in  yourselves^  show  what  was  his  designed 
object;  and  that  was,  to  check  the  arrogance  of  the  Gentiles, 
lest  they  should  exult  over  the  Jews.  This  admonition  was 
also  necessary,  lest  the  defection  of  that  people  should  im- 
moderately disturb  the  minds  of  the  weak,  as  though  the 
salvation  of  them  all  was  to  be  for  ever  desjmired  of  The 
same  is  still  not  less  useful  to  us  at  this  day,  so  that  we  may 
know,  that  the  salvation  of  the  remnant,  whom  the  Lord 
will  at  length  gather  to  himself,  is  hid,  scaled  as  it  were  by 
his  signet.  And  whenever  a  long  delay  tempts  us  to  de- 
spair, let  us  remember  this  word  mystery ;  by  which  Paul 
clearly  reminds  us,  that  the  mode  of  their  conversion  will 
neither  be  common  nor  usual ;  and  hence  they  act  absurdly 
Avho  attempt  to  measure  it  by  their  own  judgment ;  for  what 
can  be  more  unreasonable  than  to  regard  that  as  incredible 
which  is  far  removed  from  our  view?  It  is  called  a  mystery, 
because  it  will  be  incomprehensible  until  the  time  of  its  re- 
velation.^    It  is,  however,  made  known  to  us,  as  it  was  to  the 

1  "  Ne  apud  vos  superbiatis  ;"  "i-a  i^n  rin  Tag'  ia.vToli  (p^!fji[/.oi ;  "  ut  ne  sitis 
apud  vosnietipsos  sapientes— lest  ye  should  be  wise  in  yourselves," — Eeza 
and  Piscator.  The  meaning,  as  given  by  Grotius,  is,  "  Lest  ye  think  your- 
selves so  wise  as  to  suppose  that  ye  can  by  your  own  understanding  know 
what  is  to  come."  But  the  object  of  the  Apostle  seems  to  have  been,  to 
keep  down  self-elevation  on  account  of  the  privileges  they  had  attained. 
The  phrase  seems  to  have  been  taken  from  Prov.  iii.  7  ;  Avhere  the  Septua- 
gint  render,  "  in  thine  own  eyes,"  "iTi^D,  -ru^a.  o-£«i/-f.  "  in  thyself,"  that  is-, 
in  thine  own  esteem.  And  it  appears  to  be  its  meaning  here,  '•  Lest  ye  should 
be  wise  in  your  own  esteem,"  which  signifies,  "  Lest  ye  should  be  proud," 
or  elated,  that  is,  on  account  of  your  now  superior  privileges  and  advan- 
tages. Doddridge's  version  expresses  the  idea,  "  Lest  you  should  have  too 
high  an  opinion  of  yourselves." — Ed. 

^  The  mystery  is  accounted  for  in  rather  a  singular  way.  The  most 
obvious  meaning  is,  that  the  mystery  was  the  fact  of  the  restoration,  and 
not  the  manner  of  it.     No  doubt  the  word  sometimes  means  what  is  ob- 


4o6  COMMENTARIES  UN   THE  CHAP.  XI.  25. 

Uomans,  that  our  faitli  may  be  content  with  the  word,  and 
support  us  with  hope,  until  the  event  itself  come  to  light. 

That  blindness  in  part,  &c.  "  In  part,"  I  think,  refers  not 
simply  to  time,  nor  to  the  number,  but  means,  in  a  manner, 
or  in  a  measure  ;  by  which  expression  he  intended,  as  it 
seems  to  me,  only  to  qualify  a  declaration  which  in  itself 
was  severe.  Until  does  not  specify  the  progress  or  order  of 
time,  but  signifies  the  same  thing,  as  though  he  had  said, 
"  That  the  fulness  of  the  Gentiles,"  &c.  The  meaning  tlien 
is, — That  God  had  in  a  manner  so  blinded  Israel,  that  while 
they  refused  the  light  of  the  gospel,  it  might  be  transferred 
to  the  Gentiles,  and  that  these  might  occupy,  as  it  were,  the 
vacated  possession.  And  so  this  blindness  served  the  pro- 
vidence of  God  in  furthering  the  salvation  of  the  Gentiles, 
which  he  had  designed.  And  the  fulness  of  the  Gentiles  is 
to  be  taken  for  a  great  number :  for  it  was  not  to  be,  as  be- 
fore, when  a  few  proselytes  connected  themselves  with  the 
Jews ;  but  such  was  to  be  the  change,  that  the  Gentiles 
would  form  almost  the  entire  body  of  the  Church.^ 

scure,  sublime,  or  profound,  as  "great  is  the  mystery  of  godliness,"  I  Tim. 
iii.  IG  :  but  here  the  mystery  is  made  known,  in  the  same  manner  as  Paul 
mentions  a  fact  respecting  the  resurrection,  1  Cor.  xv.  51,  and  also  the  call 
of  the  Gentiles,  Rom.  xvi.  25. — Ed. 

*  The  explanation  of  this  verse  is  by  no  means  satisfactory.  It  does 
not  correspond  at  all  with  what  the  Apostle  has  already  declared  in  A'erses 
11,  12,  and  15;  where  the  restoration  of  the  Jews  to  the  faith  is  most 
clearly  set  forth.  Besides,  by  making  Israel,  in  the  next  verse,  to  mean 
generally  the  people  of  God,  the  contrast,  observable  through  the  whole 
argument,  is  completely  destroyed. 

The  word  for  "  bhndness  "  is  ■^c^^i^iffn,  hardness,  callousness,  and  hence 
contumacy.  "  In  part,"  is  generally  regarded  as  having  reference  both  to 
extent  and  duration ;  the  hardness  did  not  extend  to  all  the  Jews,  and  it 
was  not  to  endure,  but  to  continue  for  a  time ;  and  the  time  is  mentioned, 
"  until  the  fulness  of  the  Gentiles  come  in."  This  is  obviously  the  mean- 
ing, and  confirmed  by  the  whole  context.  The  attempt  of  Grot'ms  and 
Hammond,  and  of  some  of  the  Fathers,  to  confine  what  is  said  to  tlie 
Apostolic  times,  is  wholly  irreconcilable  with  the  drift  of  the  whole  passage 
and  with  facts. 

Much  has  been  written  on  the  words,  ^x^n  »"  ■^o  orX>j^«^a  rav  i6vuv 
i!<riX^ri,  That  the  event  was  future  in  the  Apostle's  time  (and  future  still 
as  history  proves)  is  evident,  especially  from  the  following  verse,  "  and  so 
all  Israel  shall  be  saved."  The  plain  construction  of  the  passage  is,  "un- 
til the  fulness  of  the  Gentiles  shall  come."  What  this  "  fulness  "  is  to  be 
has  been  much  controverted.  But  by  taking  a  view  of  the  whole  context, 
without  regard  to  any  hypothesis,  we  shall,  with  no  great  difficulty,  ascer- 
tain its  meaning.     The  ••  fulness "  of  the  Jews  hi  verse  12,  is  determined 


CHAP.  XL  26.  EPISTLE  TO  THE  ROMANS.  437 

26.  And  so  all  Israel,  &c.  Many  understand  this  of  the 
Jewish  people,  as  though  Paul  had  said,  that  religion  would 
again  be  restored  among  them  as  before :  but  I  extend  the 
word  Israel  to  all  the  people  of  God,  according  to  this  mean- 
ing,— "When  the  Gentiles  shall  come  in,  the  Jews  also  shall 
return  from  their  defection  to  the  obedience  of  faith  ;  and 
thus  shall  be  completed  the  salvation  of  the  whole  Israel  of 
God,  which  must  be  gathered  from  both  ;  and  yet  in  such  a 
way  that  the  Jews  shall  obtain  the  first  place,  being  as  it  were 
the  first-born  in  God's  family."  This  interpretation  seems 
to  me  the  most  suitable,  because  Paul  intended  here  to  set 
forth  the  completion  of  the  kingdom  of  Christ,  which  is  by 
no  means  to  be  confined  to  the  Jews,  but  is  to  include  the 
whole  world.  The  same  manner  of  speaking  we  find  in 
Gal.  vi.  16.  The  Israel  of  God  is  what  he  calls  the  Church, 
gathered  alike  from  Jews  and  Gentiles  ;  and  he  sets  the 
people,  thus  collected  from  their  dispersion,  in  opposition  to 
the  carnal  children  of  Abraham,  who  had  departed  from  his 
faith. 

As  it  is  written,  &c.  He  does  not  confirm  the  whole  pas- 
sage by  this  testimony  of  Isaiah,  (Is.  lix.  20,)  but  only  one 
clause, — that  the  children  of  Abraham  shall  be  partakers  of 
redemption.     But  if  one  takes  this  view, — that  Christ  had 

by  verse  26  ;  it  includes  the  whole  nation.  Then  the  "  fulness  of  the  Gen- 
tiles "  must  mean  the  same  thing,  the  introduction  of  all  nations  into  the 
Church.  The  grafting  more  particularly  signifies  profession.  It  then  fol- 
lows that  all  nations  shall  be  brought  publicly  to  profess  the  gospel  prior 
to  the  removal  of  the  hardness  from  the  whole  nation  of  the  Jews.  There 
may  be  isolated  cases  of  conversion  before  this  event,  for  "  in  part  "  as  to 
extent  the  hardness  is  to  be :  but  all  shall  not  be  brought  to  the  faith, 
imtil  the  faith  spread  through  the  whole  world :  and  the  effect  of  their  re- 
storation will  be  a  great  revival  of  vital  religion  among  the  professing 
Gentiles,  according  to  what  is  said  in  verse  15.  This  is  clearly  the  view 
presented  to  us  in  this  extraordinary  passage,  when  all  its  parts  are  com- 
pared with  each  other. 

Hammond  tells  us,  that  many  of  the  Fathers  wholly  denied  the  future 
restoration  of  the  Jews  ;  and  we  are  told  by  Parens,  who  mentions  some 
of  the  same  Fathers,  that  they  maintained  it.  But  it  appears  from  the 
quotations  made  by  the  first,  that  the  restoration  disallowed  was  that  to 
their  own  land,  and  that  the  restoration  referred  to  by  the  latter  was  res- 
toration to  the  faith ;  two  things  wholly  distinct.  That  "Israel"  means 
exclusively  the  Jewish  nation,  was  almost  the  unanimous  opinion  of  the 
Fathers,  according  to  Estius ;  and  that  their  future  restoration  to  the 
faith  is  here  foretold  was  the  sentiment  held  by  Beza,  Fareus,  Willet, 
Mede,  and  others,  and  is  generally  held  by  modern  divines. — Ed. 


438  COMMENTARIES  ON  THE  CHAP.  XI.  26. 

been  promised  and  offered  to  them,  but  that  as  they  rejected 
him,  they  were  deprived  of  his  grace  ;  yet  the  Prophet's  words 
express  more,  even  this, — that  there  will  be  some  remnant, 
who,  having  repented,  shall  enjoy  the  favour  of  deliverance. 

Paul,  however,  does  not  quote  what  we  read  in  Isaiah, 
word  for  word  ;  "  come,''  he  says,  "  shall  a  Redeemer  to 
Sion,  and  to  those  Avho  shall  repent  of  iniquity  in  Jacob, 
saith  the  Lord."  (Is.  lix.  20.)  But  on  this  point  we  need 
not  be  very  curious  ;  only  this  is  to  be  regarded,  that  the 
Apostles  suitably  apply  to  their  jjurpose  whatever  proofs 
they  adduce  from  the  Old  Testament  ;  for  their  object  was 
to  point  out  passages,  as  it  were  by  the  finger,  that  readers 
might  be  directed  to  the  fountain  itself. 

But  though  in  this  prophecy  deliverance  to  the  spiritual 
people  of  God  is  promised,  among  whom  even  Gentiles  are 
included  ;  yet  as  the  Jews  are  the  first-born,  what  the  Pro- 
phet declares  must  be  fulfilled,  especially  in  them  :  for  that 
Scripture  calls  all  the  people  of  God  Israelites,  is  to  be  as- 
cribed to  the  pre-eminence  of  that  nation,  whom  God  had 
preferred  to  all  other  nations.  And  then,  from  a  regard  to 
the  ancient  covenant,  he  says  expressly,  that  a  Redeemer 
shall  come  to  Sion  ;  and  he  adds,  that  he  will  redeem  those 
in  Jacob  who  shall  return  from  their  transgression.^  By 
these  words  God  distinctly  claims  for  himself  a  certain  seed, 
so  that  his  redemption  may  be  efi"ectual  in  his  elect  and 
peculiar  nation.     And  though  fitter  for  his  purpose  would 

^  There  is  more  discrepancy  in  this  reference  than  any  we  have  met 
with.  The  Apostle  follows  not  literally  either  the  Hebrew  or  the  Septua- 
gint,  though  the  latter  more  than  the  former.     In  the  Hebrew,  it  is,  "  to 

Sion,"  JVV??  and  in  the  Septuagint,  "  for  the  sake  of  Sion,"  tnxsv  ituv. 
Then  the  following  clause  is  given  verbatim  from  the  Septuagint,  and 
differs  materially  from  the  Hebrew,  at  least  as  translated  in  our  version. 
The  Syriac  and  Chaldee  give  the  verb  a  causative  meaning,  so  as  to  make 
the  sense  the  same  as  here.  But  it  may  be  regarded  as  an  infinitive  with 
a  paragogic  "•,  and  in  a  transitive  sense,  which  it  sometimes  has.  See 
1  Kings  ii.  16  ;  Ps.  cxxxii.  10.  If  so,  the  verse  will  agree  with  the  Apos- 
tle's words,  and  may  be  thus  rendered, — 

Come  to  Sion  shall  a  deliverer, 

And  to  turn  away  the  ungodliness  that  is  in  Jacob. 
He  shall  come  to  Sion,  and  shall  come  "  to  turn  away,"  &c.  ;  or  the  1 
may  be  rendered  even,  "  Even  to  turn  away,"  &c.     This  rendering  corre- 
sponds more  than  that  of  our  version  with  the  substance  of  the  verse  which 
follows. — Ed. 


CHAP.  XI.  27.  EPISTLE  TO  THE  ROMANS.  439 

have  been  tlie  expression  used  by  tlio  Prophet,  "shall  come 
to  Sion  ;"  yet  Paul  made  no  scruple  to  follow  the  commonly 
received  translation,  which  reads,  "  The  Redeemer  shall 
come  forth  from  Mount  Sion."  And  similar  is  the  case  as 
to  the  second  part,  "  He  shall  turn  away  iniquities  from 
Jacob:"  for  Paul  thought  it  enough  to  regard  this  point 
only, — that  as  it  is  Christ's  peculiar  office  to  reconcile  to  God 
an  apostate  and  faithless  people,  some  change  was  surely  to 
be  looked  for,  lest  they  should  all  perish  together. 

27.  And,  This  is  my  covenaM  with  them,  &c.  Though 
Paul,  by  the  last  prophecy  of  Isaiah,  briefly  touched  on  the 
office  of  the  Messiah,  in  order  to  remind  the  Jews  what  was 
to  be  expected  especially  from  him,  he  further  adds  these 
few  words  from  Jeremiah,  expressly  for  the  same  purpose  ; 
for  what  is  added  is  not  found  in  the  former  passage.^  This 
also  tends  to  confirm  the  subject  in  hand  ;  for  what  he  said 
of  the  conversion  of  a  people  who  were  so  stubborn  and 
obstinate,  might  have  appeared  incredible  :  he  therefore  re- 
moves this  stumbling-block,  by  declaring  that  the  covenant 
included  a  gratuitous  remission  of  sins.  For  we  may  gather 
from  the  words  of  the  Prophet, — that  God  would  have  no 
more  to  do  with  his  apostate  people,  until  he  should  remit 
the  crime  of  perfidy,  as  well  as  their  other  sins. 

28.  As  concerning  the  gospel,  M^j/  28.  Secundum  Evangelium  qui- 
are  enemies  for  your  sakes  :  but  as  dem  inimici  propter  vos ;  secundum 
touching  the  election,  thei/  are  be-  electionem  vero  dilecti  propter  Pa- 
loved  for  the  fathers'  sakes.  tre.'; : 

29.  For  the  gifts  and  caUing  of  29.  Sine  poenitentia  enim  sunt 
God  are  without  repentance.  dona  et  vocatio  Dei. 

30.  For  as  ye  in  times  past  have  30.  Quemadmodum  enim  vos  quo- 
not  believed  God,  yet  have  now  ob-  que^  increduli  fuistis  Deo,  nunc  au- 
tained  mercy  through  their  unbehef;  tern  misericordiam  estis  consequuti 

istorum  incredulitate  : 

31.  Even  so  have  these  also  now  31.  Sic  et  ii  nunc  increduli  facti 
not    beheved,    that    through    your     sunt,  eo  quod  adepti  estis  misericor- 

'  The  former  part  of  it  is,  "  This  is  my  covenant,"  but  not  the  latter, 
"  When  I  shall  take  away  their  sins."  Some  suppose  that  this  is  taken 
from  Is.  xxvii.  9,  where  we  iind  this  phrase  in  the  Septuagint,  "  When  I 
shall  take  away  his  sin,"  rhv  a^ajT/'av  aumu  -.  but  the  Hebrew  is  somewhat 
different  and  farther  from  the  form  of  the  sentence  here.  We  must  there- 
fore consider  it  as  an  abridgment  of  what  is  contained  in  Jer.  xxxi.  33, 
and  quoted  in  Heb.  viii.  10. — Ed. 

2  n<iT£ — formerly,  left  out. 


440  COMMENTARIES  ON  THE  CHAP.  XI.  29. 

mercy  they  also   may  obtain  mer-  diam,  ut  ipsi  quoque  misericordiam 

cy.  conseqviantur.i 

32.  For  God  hath  concluded  them  32.   Concludit  enira  Deus  omnes 

all  in  unbelief,  that  he  might  have  sub  incredulitate,  ut  omnium  mise- 

mcrcy  upon  all.  reatur. 

28.  With  regard  indeed  to  the  gospel,  &c.  He  shows  that 
the  worst  thing  in  the  Jews  ought  not  to  subject  them  to 
the  contempt  of  the  Gentiles.  Their  chief  crime  was  unbe- 
lief: but  Paul  teaches  us,  that  they  were  thus  blinded  for  a 
time  by  God's  providence,  that  a  way  to  the  gospel  might  be 
made  for  the  Gentiles  ;^  and  that  still  they  were  not  for  ever 
excluded  from  the  favour  of  God.  He  then  admits,  that 
they  were  for  the  present  alienated  from  God  on  account  of 
the  gospel,  that  thus  the  salvation,  which  at  first  was  de- 
posited with  them,  might  come  to  the  Gentiles  ;  and  yet  that 
God  was  not  unmindful  of  the  covenant  which  he  had  made 
with  their  fathers,  and  by  which  he  testified  that  according 
to  his  eternal  purpose  he  loved  that  nation :  and  this  he 
confirms  by  this  remarkable  declariition, — that  the  grace  of 
the  divine  calling  cannot  be  made  void  ;  for  this  is  the  im- 
port of  the  words, — 

29.  The  gifts  and  calling  of  God  are  without  repentance. 
He  has  mentioned  gifts  and  calling  ;  which  are  to  be  under- 
stood, according  to  a  figure  in  grammar,^  as  meaning  the  gift 
of  calling :  and  this  is  not  to  be  taken  for  any  sort  of  call- 
ing but  of  that,  by  which  God  had  adopted  the  posterity  of 
Abraham  into  covenant ;  since  this  is  especially  the  subject 
here,  as  he  has  previously,  by  the  word,  election,  designated 

'  Our  common  version  departs  here  from  the  original  by  connecting 
"  your  mercy  "  with  the  last  clause.  Calvin  keeps  the  proper  order  of  the 
words,  though  he  paraphrases  them,  rS  vfuri^ai  Ixiu,  "  eo  quod  adepti  estis 
misericordiam."  They  might  have  been  rendered,  "  through  your  mercy," 
that  is,  the  mercy  shown  to  you,  or  the  mercy  of  which  you  are  the  objects. 
—Ed. 

-  They  were  "  enemies"  to  Paul  and  the  Church,  say  Grot'ms  and  Xit- 
ther, — to  the  gospel,  says  Parens, — to  God,  say  Mede  and  Stuart.  The 
parallel  in  the  next  clause,  "  beloved,"  favours  the  last  sentiment.  They 
were  become  God's  enemies,  and  alienated  through  their  rejection  of  the 
gospel ;  but  they  were  still  regarded  as  descendants  of  the  Fathers  and  in 
s(mie  sense  on  their  account  "  beloved,"  as  those  for  whom  God  entertained 
love,  inasmuch  as  his  "  gifts  and  calling"  made  in  their  behalf,  were  still 
in  force  and  never  to  be  changed. — Ed. 

2  Ili/pallage — transposition,  a  change  in  the  arrangement  of  a  sentence. 


CTIAP.  XI.  29.  EPISTLE  TO  THE  ROMANS.  441 

tlie  secret  purpose  of  God,  by  wliicli  lie  had  formerly  made 
a  distinction  between  the  Jews  and  the  Gentiles.^  For  we 
must  bear  this  in  mind, — that  he  si^caks  not  now  of  the 
election  of  individuals,  but  of  the  common  adoption  of  the 
whole  nation,  which  might  seem  for  a  time,  according  to  the 
outward  a])pearance,  to  have  failed,  but  had  not  been  cut 
lip  by  the  roots.  As  the  Jews  had  fallen  from  their  privi- 
lege and  the  salvation  promised  them,  that  some  hope  might 
remain  to  the  remnant,  Paul  maintains  that  the  purpose  of 
God  stands  firm  and  immovable,  by  which  he  had  once 
deigned  to  choose  them  for  himself  as  a  peculiar  nation. 
Since  then  it  cannot  possibly  be,  that  the  Lord  will  depart 
from  that  covenant  which  he  made  with  Abraham,  "  I  will 
be  the  God  of  thy  seed,"  (Gen.  xvii.  7,)  it  is  evident  that  he 
has  not  wholly  turned  away  his  kindness  from  the  Jewish 
nation. 

He  does  not  oppose  the  gospel  to  election,  as  though  they 
were  contrary  the  one  to  the  other,  for  whom  God  has  chosen 

'  It  is  not  desirable  to  amalgamate  words  in  this  manner ;  nor  is  it  neces- 
sary. The  Apostle  ascends :  he  mentions  first  the  "  gifts,"  the  free  pro- 
mises which  God  made  to  the  Jews ;  and  then  he  refers  to  the  origin  of 
them,  the  calling  or  the  election  of  God,  and  says  that  both  are  irreversi- 
ble, or,  as  CasteUio  well  explains  the  word  a^8ra^£A.»Ta,  irrevocable.  See 
a  similar  instance  in  chap.  xiii.  13. 

Calf  in  seems  to  regard  "  the  gifts  and  calHng"  as  having  reference  to 
the  adoption  of  the  Jewish  nation,  and  their  adoption  to  certain  privileges 
included  in  the  Abrahamic  covenant,  probably  those  mentioned  in  chap. 
ix.  4.  But  Parens,  Mede,  and  others,  extend'  the  meaning  farther,  and 
consitler  "  the  gifts"  as  including  those  of  "  faith,  remission  of  sins,  sanc- 
tification,  perseverance  and  salvation ;"  and  they  understand  by  "  calling," 
not  the  external,  which  often  fails,  but  the  internal,  made  by  the  Spirit, 
and  ever  efficacious,  of  which  the  Apostle  had  spoken,  when  he  said, 
"Those  whom  he  has  predestinated, he  has  called, justified,  and  glorified." 
According  to  this  view  the  Apostle  must  be  considered  to  mean,  that  ac- 
cording to  what  is  said  in  verse  5,  the  gifts  and  calling  of  God  shall  be 
etfectual  towards  some  of  the  Jews  throughout  all  ages,  and  towards  the 
whole  nation,  when  the  fulness  of  the  Gentiles  shall  come  in ;  or,  that 
though  they  may  be  suspended,  they  shall  yet  be  made  evident  at  the  ap- 
pointed time ;  so  that  what  secures  and  renders  certain  the  restoration  of 
the  Jews  is  the  covenant  of  free  grace  which  God  made  with  their 
fathers. 

Some,  as  Pareus  informs  us,  have  concluded  from  what  is  here  said, 
that  no  Gentile  nation,  once  favoured  witli  •'  the  gifts  and  calling  of  God," 
shall  be  wholly  forsaken ;  and  that  though  religion  may  for  a  long  season 
be  in  a  degenerated  state,  God  will  yet,  in  his  own  appointed  time,  renew 
his  gifts  and  his  calling,  and  restore  true  religion.  The  ground  of  hope  is 
tlie  irrevocability  of  his  gifts  and  calling. — Ed. 


442  COMMENTARIES  ON  THE  CHAP.  XI.  32. 

he  calls ;  but  inasmuch  as  the  gospel  had  been  proclaimed 
to  the  Gentiles  beyond  the  expectation  of  the  world,  he 
justly  compares  this  favour  with  the  ancient  election  of  the 
Jews,  which  had  been  manifested  so  many  ages  before :  and 
so  election  derives  its  name  from  antiquity ;  for  Grod  had  in 
past  ages  of  the  world  chosen  one  people  for  himself 

On  account  of  the  Fathers,  he  says  not,  because  they  gave 
any  cause  for  love,  but  because  God's  favour  had  descended 
from  them  to  their  posterity,  according  to  the  tenor  of  tlie 
covenant,  "  Thy  God  and  the  God  of  thy  seed."  How  the 
Gentiles  had  obtained  mercy  through  the  unbelief  of  the 
Jews,  has  been  before  stated,  namely,  that  God,  being  angry 
with  the  Jews  for  their  unbelief,  turned  his  kindness  to 
them.  What  immediately  follows,  that  they  became  unbe- 
lievers through  the  mercy  manifested  to  the  Gentiles,  seems 
rather  strange  ;  and  yet  there  is  in  it  nothing  unreasonable  ; 
for  Paul  assigns  not  the  cause  of  blindness,  but  only  de- 
clares, that  what  God  transferred  to  the  Gentiles  had  been 
taken  away  from  the  Jews.  But  lest  what  they  had  lost 
through  unbelief,  should  be  thought  by  the  Gentiles  to  have 
been  gained  by  them  through  the  merit  of  faith,  mention  is 
made  only  of  mercy.  What  is  substantially  said  then  is, — 
that  as  God  purposed  to  show  mercy  to  the  Gentiles,  the 
Jews  wei'e  on  this  account  deprived  of  the  light  of  faith. 

32.  For  God  has  shut  up,  &c.  A  remarkable  conclusion, 
by  which  he  shows  that  there  is  no  reason  why  they  who 
have  a  hope  of  salvation  should  despair  of  others  ;  for  what- 
ever they  may  now  be,  they  have  been  like  all  the  rest.  If 
they  have  emerged  from  unbelief  through  God's  mercy  alone, 
they  ought  to  leave  place  for  it  as  to  others  also.  For  he 
makes  the  Jews  equal  in  guilt  with  the  Gentiles,  that  both 
might  understand  that  the  avenue  to  salvation  is  no  less 
open  to  others  than  to  them.  For  it  is  the  mercy  of  God 
alone  which  saves  ;  and  this  offers  itself  to  both.  This  sen- 
tence then  corresponds  with  the  testimony  of  Hosea,  which 
he  had  before  quoted,  "  I  will  call  those  my  people  who 
were  not  my  people."  But  he  does  not  mean,  that  God  so 
blinds  all  men  that  their  unbelief  is  to  be  imputed  to  him ; 
but  that  he  hath  so  arranged  by  his  providence,   that  all 


CHAP.  XI.  82.  EPISTLE  TO  THE  ROMANS.  443 

should  be  guilty  of  unbelief,  in  order  tliat  lie  migbt  have 
them  subject  to  his  judgment,  and  for  this  end, — that  all 
merits  being  buried,  salvation  miglit  proceed  from  his  good- 
ness alone.^ 

Paul  then  intends  here  to  teach  two  things — that  there 
is  nothing  in  any  man  wh}'  he  should  be  preferred  to  others, 
apart  from  the  mere  favour  of  God  ;  and  that  God  in  the 
dispensation  of  his  grace,  is  under  no  restraint  that  he  should 
not  grant  it  to  whom  he  pleases.  There  is  an  emphasis  in 
the  word  mercy  ;  for  it  intimates  that  God  is  bound  to  none, 
and  that  he  therefore  saves  all  freely,  for  they  are  all  equally 
lost.  But  extremely  gross  is  their  folly  who  hence  conclude 
that  all  shall  be  saved  ;  for  Paul  simply  means  that  both 
Jews  and  Gentiles  do  not  otherwise  obtain  salvation  than 
through  the  mercy  of  God,  and  thus  he  leaves  to  none  any 
reason  for  complaint.  It  is  indeed  true  that  this  mercy  is 
without  any  difference  oifered  to  all,  but  every  one  must 
seek  it  by  faith. 

33.  O  the  depth  of  the  riches  both  33.  O  profiinditateni  divitiarum 
of  the  wisdom  and  knowledge  of  et  sapientise  et  cognitionis  Dei ! 
God!  how  unsearchable  are  his  quam  incomprchensibilia- sunt  judi- 
judgments,  and  his  ways  past  find-  cia  ejus  et  impervestigabiles'  vise 
ing  out !  ipsius ! 

34.  For  who  hath  known  the  34.  Quis  enim  cognovit  mentem 
mind  of  the  Lord  ?  or  who  hath  Domini  ?  aut  quis  illi  a  consiliis 
been  his  counsellor  ?  fuit  ? 

35.  Or  who  hath  first  given  to  35.  Aut  quis  prior  dedit  ei  et  re- 
him,  and  it  shall  be  recompensed  tribuetur  illi  ? 

unto  him  again  ? 

^  The  verb  which  Calvin  renders  conchisit,  (rwixX-Kn,  means  to  shut  up 
together.  The  paraphrase  of  Chrysostom  is,  that  "  God  has  proved 
{HXiyliv)  all  to  be  unbelieving."  WolHus  considers  the  meaning  the  same 
with  verse  9  of  chap,  iii.,  and  with  Gal.  iii.  22.  God  has  in  his  providence, 
as  well  as  in  his  word,  proved  and  demonstrated,  that  all  mankind  are  by 
nature  in  a  state  of  unbelief  and  of  sin  and  of  condemnation. 

God  has  shut  up  together,  &c.,  "  how  ?"  asks  Paresis :  then  he  answers, 
"  by  manifesting,  accusing,  and  condemning  unbelief,  but  not  by  effecting 
or  approving  it." — Ed. 

^  "  Incomprehensibilia,"  so  the  Vuhiate ;  "  ayi^i^iuvnra — inscrutabilia 

inscrutable,"  Beza.  It  means  what  cannot  be  found  out  by  searchino-. 
Our  version  conveys  the  correct  idea — '■  unsearchable." — Ed. 

3  "  Impervestigabiles,"  so  Beza ;  "  «n|/;)^v;ao-T<!/_investigabiles — unin- 
vestigable,"  Vulgate;  what  cannot  be  investigated,  and  of  which  there 
are  no  footsteps— untraceable  ;  "cannot  be  traced  out "  is  the  version  of 
Boddriflcie . — Ed. 


444  COMMENTARIES  ON  THE  CHAP.  XI.  33. 

36.  For  of  him,  and  through  him,  36.  Quoniam  ex  illo  et  per  illmu 
and  to  him,  are  all  things  :  to  whom  et  in  ilium  sunt  omnia  :  Ipsi  gloria 
be  glory  for  ever.     Amen.  in  secula.     Amen. 

33.  Oh  !  the  depth,  &c.  Here  first  the  Apostle  bursts  into 
an  exclamation,  which  arose  spontaneously  from  a  devout 
consideration  of  God's  dealings  with  the  faithful ;  then  in 
passing  he  checks  the  boldness  of  impiety,  which  is  wont  to 
clamour  against  the  judgments  of  God.  When  tlierefore  we 
hear.  Oh!  the  depth,  this  expression  of  wonder  ought  greatly 
to  avail  to  the  beating  down  of  the  presumption  of  our  flesh  ; 
for  after  having  spoken  from  the  word  and  by  the  Spirit  of 
the  Lord,  being  at  length  overcome  by  the  sublimity  of  so 
great  a  mystery,  he  could  not  do  otherwise  than  wonder  and 
exclaim,  that  the  riches  of  God's  wisdom  are  deeper  than 
our  reason  can  penetrate  to.  Whenever  then  we  enter 
on  a  discourse  respecting  the  eternal  counsels  of  God,  let  a 
bridle  be  always  set  on  our  tlioughts  and  tongue,  so  that 
after  having  spoken  soberly  and  within  the  limits  of  God's 
word,  our  reasoning  may  at  last  end  in  admiration.  Nor 
ought  we  to  be  ashamed,  that  if  we  are  not  wiser  than  he, 
who,  having  been  taken  into  the  third  heaven,  saw  mysteries 
to  man  ineffable,  and  who  yet  could  find  in  this  instance  no 
other  end  designed  but  that  he  should  thus  humble  himself. 

Some  render  the  words  of  Paul  thus,  "  Oh  !  the  deep 
riches,  and  wisdom,  and  knowledge  of  God  ! "  as  though  the 
word  l3ddo<;  was  an  adjective ;  and  they  take  riches  for 
abundance,  but  this  seems  to  me  strained,  and  I  have  there- 
fore no  doubt  but  that  he  extols  God's  deep  riches  of 
wisdom  and  knowledge.^ 

1  It  has  indeed  been  thought  by  many  that  ttXovtou,  riches,  is  a  noun 
belonging  to  wisdom  and  knowledge,  used,  after  the  Hebrew  manner,  in- 
stead of  an  adjective.  It  means  abundance  or  exuberance.  The  sentence, 
according  to  om-  idiom,  would  then  be,  "  O  the  profundity  of  the  abound- 
ing wisdom  and  knowledge  of  God  ! "  The  Apostle,  as  in  the  words  "  the 
gifts  and  calling  of  God,"  adopts  an  ascending  scale,  and  mentions  wisdom 
first,  and  then  knowledge,  which  in  point  of  order  precedes  it.  Then  in 
the  following  clause,  according  to  his  usual  practice,  he  retrogrades,  and 
states  first  what  belongs  to  knowledge — "judgments,"  decisions,  divine 
decrees,  such  as  knowledge  determines ;  and  then  "  ways,"  actual  proceed- 
ings, for  the  guiding  of  which  wisdom  is  necessary.  Thus  we  see  that  his 
style  is  thoroughly  Hebraistic. 

It  appears  from  Poole's  Syn.,  that  Origen,  Chrysostom,  and  Theochret, 


CHAP.  XI.  o3.  EPISTLE  TO  THE  ROMANS.  445 

How  incomprehensible,  &c.  By  different  words,  according 
to  a  practice  common  in  Hebrew,  he  expresses  the  same 
thing.  For  he  speaks  oi  judgments,  tlien  he  subjoins  ways, 
which  mean  appointments  or  the  mode  of  acting,  or  the 
manner  of  ruling.  But  he  still  continues  his  exclamation, 
and  thus  the  more  he  elevates  the  height  of  the  divine 
mystery,  the  more  he  deters  us  from  the  curiosity  of  investi- 
gating it.  Let  us  then  learn  to  make  no  searchings  respect- 
ing the  Lord,  except  as  far  as  he  has  revealed  himself  in  the 
Scriptures;  for  otherwise  we  shall  enter  a  labyrinth,  from 
Avliich  the  retreat  is  not  easy.  It  must  however  be  noticed, 
that  he  speaks  not  here  of  all  God's  mysteries,  but  of  those 
which  are  hid  with  God  himself,  and  ought  to  be  only  ad- 
mired and  adored  by  us. 

connected  "  riches"  with  "  depth,"  "  O  the  abounding  depth,"  &c.  ;  but  that 
Ambrose  and  Augustine  cormecie(\.  it  with  "  wisdom,"  &c.  The  use  of  the 
term  in  Eph.  i.  7,  favours  the  last;  for  "the  riches  of  his  grace"  mean 
clearly  "  his  abounding  grace." 

But  some,  with  Stuart,  suppose  that  by  "riches"  here  is  meant  God's 
goodness  or  mercy,  according  to  verse  12,  and  Eph.  iii.  8.  And  Stuart 
gives  this  version,  "  O  the  boundless  goodness,  and  wisdom,  and  knowledge 
of  God  !  "  But  this  destroys  the  evident  correspondence  that  is  to  be  found 
in  the  latter  clause  of  the  verse,  except  we  take  in  the  remaining  portion  of 
the  chapter,  and  this  perhaps  is  what  ought  to  be  done.  But  if  we  do  this, 
then  -rXouTou  means  "  treasures,"  or  blessings,"  or  "  copia  beneficiorum,"  as 
Schleusner  expresses  it.  "Riches  of  Christ"  mean  the  abounding  bless- 
ings laid  up  in  him,  Eph.  iii.  8.  God  may  be  viewed  as  set  forth  here 
as  the  source  of  all  things,  and  as  infinite  in  wisdom  and  knowledge  ;  and 
these  three  things  are  the  subjects  to  the  end  of  the  chapter,  the  two  last 
verses  referring  to  the  first,  and  the  end  of  the  thirty-third  and  the  thirty- 
fourth  to  the  two  others,  and  in  an  inverted  order.  The  depth  or  vastness 
of  his  wealth  or  bounty  is  such,  that  he  has  nothing  but  his  own,  no  one 
having  given  him  anything,  (verse  35,)  and  from  him,  and  through  him, 
and  to  him  are  all  things,  (verse  36.)  Then  as  to  the  vastness  of  his 
Avisdom  and  of  his  knowledge ;  what  liis  knowledge  has  decided  cannot  be 
searched  out,  and  what  his  wisdom  has  devised,  as  to  the  manner  of  execut- 
ing his  purposes,  cannot  be  investigated ;  and  no  one  can  measure  the  ex- 
tent of  his  knowledge,  and  no  one  has  been  his  counsellor,  so  as  to  add  to 
the  stores  of  his  wisdom,  (verse  34.)  That  we  may  see  the  connection  of 
the  different  parts,  it  is  necessary  to  present  the  whole  passage  in  lines — 

33.  Oh  the  depth  of  God's  bounty  and  wisdom  and  knowledge  ! 
IIow  inscrutable  his  judgments 

And  untraceable  his  ways ! 

34.  Who  indeed  hath  known  the  Lord's  mind, 
Or  who  has  become  his  coimsellor  ? 

35.  Or  who  has  first  given  to  him  ? 
And  it  shall  be  re  payed  to  him : 

36.  For  from  him  and  through  him  and  to  him  are  all  things : 
To  him  the  glorv  for  ever. — Amen. — Ed. 


446  COMMENTARIES  ON  THE  CHAP.  XI.  34. 

34.  Who  has  known  the  mind  of  the  Lord  ?  He  begins 
here  to  extend  as  it  were  his  hand  to  restrain  the  audacitj 
of  men,  lest  they  should  clamour  against  God's  judgments, 
and  this  he  does  by  stating  two  reasons:  the  first  is,  that 
all  mortals  are  too  blind  to  take  a  view  of  God's  predestina- 
tion by  their  own  understanding,  and  to  reason  on  a  thing 
unknown  is  presumj^tuous  and  absurd  ;  the  other  is,  that  we 
can  have  no  cause  of  complaint  against  God,  since  no  mortal 
can  boast  that  God  is  a  debtor  to  him  ;  but  that,  on  the  con- 
trary, all  are  under  obligations  to  him  for  his  bounty.^ 

Within  this  limit  then  let  every  one  remember  to  keep  his 
own  mind,  lest  he  be  carried  beyond  God's  oracles  in  investi- 
gating predestination,  since  we  hear  that  man  can  distinguish 
nothing  in  this  case,  any  more  than  a  blind  man  in  dark- 
ness. This  caution,  however,  is  not  to  be  so  applied  as  to 
weaken  the  certainty  of  faith,  wdiich  proceeds  not  from  the 
acumen  of  the  human  mind,  but  solely  from  the  illumination 
of  the  Spirit ;  for  Paul  himself  in  another  place,  after  having 
testified  that  all  the  mysteries  of  God  far  exceed  the  com- 
prehension of  our  minds,  immediately  subjoins  that  the  faith- 
ful understand  the  mind  of  the  Lord,  because  they  have  not 
received  the  spirit  of  this  world,  but  the  Spirit  which  has 
been  given  them  by  God,  by  whom  they  are  instructed  as  to 
his  goodness,  which  otherwise  would  be  incomprehensible  to 
them. 

As  then  we  cannot  by  our  own  faculties  examine  the 
secrets  of  God,  so  we  are  admitted  into  a  certain  and  clear 
knowledge  of  them  by  the  grace  of  the  Holy  Spirit :  and  if 
w^e  ought  to  follow  the  guidance  of  the  Spirit,  where  he 
leaves  us,  there  w^e  ought  to  stop  and  as  it  were  to  fix  our 

'  The  words  of  this  verse  seem  to  have  been  taken  literally  from  Is.  xl. 
13,  as  given  in  the  Septaagint.     The  Hebrew  is  in  some  measure  different, 
but  the  words  will  admit  of  a  rendering  approaching  nearer  to  the  meaning 
here  than  what  is  presented  in  oiir  version,  as  follows — 
Who  has  weighed  the  spirit  of  Jehovah, 
And,  being  a  man  of  his  counsel,  has  taught  him  ? 

To  "  weigh  the  spirit"  is  to  know  it  thoroughly :  the  same  verb,  pD,  is 
used  in  this  sense  in  Prov.  xvi.  2  ;  xxiv.  12.  It  indeed  means  to  compute 
by  measure  or  by  weight ;  so  that  it  may  be  rendered  "  measure"  as  well 
as  "  weigh,"  and  if  we  adopt  "  measure,"  it  will  then  appear  that  to  "know 
the  mind  of  the  Lord,"  is  to  know  the  extent  of  his  understanding  or  know- 
ledge :  an  idea  which  remarkably  corresponds  with  the  passage. — Ed. 


CHAP.  XI.  'So.  EPISTLE  TO  THE  ROMANS.  44-7 

standing.  If  any  one  will  seek  to  know  more  than  what 
God  has  revealed,  he  shall  be  overwhelmed  with  the  immea- 
surable brightness  of  inaccessible  light.  But  we  must  bear 
in  mind  the  distinction,  which  I  have  before  mentioned, 
between  the  secret  counsel  of  God,  and  his  will  made  known 
in  Scripture  ;  for  though  the  whole  doctrine  of  Scripture 
surpasses  in  its  height  the  mind  of  man,  yet  an  access  to  it 
is  not  closed  against  the  faithful,  who  reverently  and  soberly 
follow  the  Spirit  as  their  guide  ;  but  the  case  is  different 
with  regard  to  his  hidden  counsel,  the  depth  and  height  of 
which  cannot  by  any  investigation  be  reached. 

35.  Who  has  first  given  to  him,  &c.  Another  reason,  by 
which  God's  righteousness  is  most  effectually  defended 
against  all  the  accusations  of  the  ungodly  :  for  if  no  one  re- 
tains him  bound  to  himself  by  his  own  merits,  no  one  can 
justly  expostulate  with  him  for  not  having  received  his  re- 
ward ;  as  he,  who  would  constrain  another  to  do  him  good, 
must  necessarily  adduce  those  deeds  by  which  he  has  de- 
served a  reward.  The  import  then  of  Paul's  words  is  this — 
"  God  cannot  be  charged  with  unrighteousness,  except  it  can 
be  proved,  that  he  renders  not  to  every  one  his  due :  but  it 
is  evident,  that  no  one  is  deprived  by  him  of  his  right,  since 
he  is  under  obligation  to  none  ;  for  who  can  boast  of  any 
thing  of  his  own,  by  which  he  has  deserved  his  favour?"^ 

Now  this  is  a  remarkable  passage  ;  for  we  are  here  taught, 
that  it  is  not  in  our  power  to  constrain  God  by  our  good 
works  to  bestow  salvation  on  us,  but  that  he  anticipates  the 
undeserving  by  his  gratuitous  goodness.  But  if  we  desire 
to  make  an  honest  examination,  we  shall  not  only  find,  that 
God  is  in  no  way  a  debtor  to  us,  but  that  we  are  all  subject 
to  his  judgment, — that  we  not  only  deserve  no  favour,  but 
that  we  are  worthy  of  eternal  death.     And  Paul  not  only 

'  There  is  a  passaoe  in  Job  xH.  11,  (2,  in  the  Hebrew  Bible,)  of  which 
this  verse  seems  to  be  a  translation,  made  by  the  Apostle  himself,  as 
totally  another  meaning  is  given  in  the  Septuayint.  The  person  is  alone 
changed.     The  Hebrew  is  literally  this, 

Who  has  anticipated  me, 
And  I  will  repay  ? 
To  "  anticipate"  means  here  with  favour  or  gift ;  for  the  remainder  of 
the  verse  is  the  following, — 

Everything  under  the  whole  heaven,  mine  it  is. — Ed. 


448  COMMENTARIES  ON  THE  CHAP.  XI.  36. 

concludeSj  that  God  owes  us  nothing,  on  account  of  our  cor- 
rupt and  sinful  nature  ;  but  he  denies,  that  if  man  were 
perfect,  he  could  bring  anj^thing  before  God,  by  which  he 
could  gain  his  favour  ;  for  as  soon  as  he  begins  to  exist,  he 
is  already  by  the  right  of  creation  so  much  indebted  to  his 
Maker,  that  he  has  nothing  of  his  own.  In  vain  then  shall 
we  try  to  take  from  him  his  own  right,  that  he  should  not, 
as  he  pleases,  freely  determine  respecting  his  own  creatures, 
as  though  there  was  mutual  debt  and  credit. 

36.  For  from  him  and  through  him,  &c.  A  confirmation 
of  the  last  verse.  He  shows,  that  it  is  very  far  from  being 
the  case,  that  we  can  glory  in  any  good  thing  of  our  own 
against  God,  since  we  have  been  created  by  him  from  no- 
thing, and  now  exist  through  him.  He  hence  infers,  that 
our  being  should  be  employed  for  his  glory :  for  how  unrea- 
sonable would  it  be  for  creatures,  whom  he  has  formed  and 
whom  he  sustains,  to  live  for  any  other  purpose  than  for 
making  his  glory  known  ?  It  has  not  escaped  my  notice, 
that  the  phrase,  et?  avrov,  to  him,  is  sometimes  taken  for 
ev  avTM,  in  or  by  him,  but  improperly  :  and  as  its  proper 
meaning  is  more  suitable  to  the  present  subject,  it  is  better 
to  retain  it,  than  to  adopt  that  which  is  improper.  The 
import  of  what  is  said  is, — That  the  whole  order  of  nature 
would  be  strangely  subverted,  were  not  God,  who  is  the 
beginning  of  all  things,  the  end  also. 

To  him  be  glory,  &c.  The  proposition  being  as  it  were 
proved,  he  now  confidently  assumes  it  as  indubitable, — That 
the  Lord's  own  gloiy  ought  everywhere  to  continue  to  him 
unchangeably  :  for  the  sentence  would  be  frigid  were  it 
taken  generally ;  but  its  emphasis  depends  on  the  context, 
that  God  justly  claims  for  himself  absolute  supremacy,  and 
that  in  the  condition  of  mankind  and  of  the  whole  world 
nothing  is  to  be  sought  beyond  his  own  glory.  It  hence 
follows,  that  absurd  and  contrary  to  reason,  and  even  insane, 
are  all  those  sentiments  which  tend  to  diminish  his  glory. 


CHAP.  XII.  1.  EPISTLE  TO  THE  ROMANS.  419 


CHAPTER  XII. 

1 .  I  beseech  you  therefore,  bre-  1 .  Obsecro  itaque  vos  fratres,  per 
thren,  by  the  mercies  of  God,  that  miserationes  Dei,  ut  sistatis  corpora 
ye  present  your  bodies  a  Uving  sacri-  vestra  hostiam  vivam,  sanctam,  ac- 
fice,  holy,  acceptable  unto  God,  u'/iicA  ceptam  Deo,  rationabilem  cultuin 
is  your  reasonable  service.  vestrum. 

2.  And  be  not  conformed  to  this  2.  FA  ne  conformetis  vos  huic 
world ;  but  be  ye  transformed  by  mundo,  sed  transfiguremini  renova- 
the  renewing  of  your  mind,  that  ye  tione  mentis  vestrse,  ut  probetis 
may  prove  what  is  that  good,  and  qufe  sit  voluntas  Dei  bona  et  placita 
acceptable,  and  perfect  will  of  God.  et  perfecta. 

After  having  handled  those  things  necessary  for  the 
erection  of  the  kingdom  of  God, — that  righteousness  is  to  be 
sought  from  God  alone,  that  salvation  is  to  come  to  us  alone 
from  his  mercy,  that  all  blessings  are  laid  up  and  daily  of- 
fered to  us  in  Christ  only, — Paul  now  passes  on,  according 
to  the  best  order,  to  show  how  the  life  is  to  be  formed.  If  it 
be,  that  through  the  saving  knowledge  of  God  and  of  Christ, 
the  soul  is,  as  it  were,  regenerated  into  a  celestial  life,  and 
that  the  life  is  in  a  manner  formed  and  regulated  by  holy 
exhortations  and  precepts ;  it  is  then  in  vain  that  you  show 
a  desire  to  form  the  life  aright,  except  you  prove  first,  that 
the  origin  of  all  righteousness  in  men  is  in  God  and  Christ ; 
for  this  is  to  raise  them  from  the  dead. 

And  this  is  the  main  difference  between  the  gospel  and 
philosophy :  for  though  the  philosophers  sj^eak  excellently 
and  with  great  judgment  on  the  subject  of  morals,  yet 
whatever  excellency  shines  forth  in  their  precepts,  it  is,  as 
it  were,  a  beautiful  superstructure  without  a  foundation  ; 
for  by  omitting  principles,  they  offer  a  mutilated  doctrine, 
like  a  body  without  a  head.  Not  very  unlike  this  is  the 
mode  of  teaching  under  the  Papacy:  for  though  they  men- 
tion, by  the  way,  faith  in  Christ  and  the  grace  of  the  Holy 
Spirit,  it  yet  appears  quite  evident,  that  they  approach  hea- 
then philosophers  far  nearer  than  Christ  and  his  Apostles. 

But  as  philosophers,  before  they  lay  down  laws  respecting 
morals,  discourse  first  of  the  end  of  what  is  good,  and  inquire 
into  the  sources  of  virtues,  from  which  afterwards  they  draw 
and  derive  all  duties ;  so  Paul  lays  down  here  the  principle 

2  F 


450  COMMENTARIES  ON  THE  CHAP.  XII.  1. 

from  which  all  the  duties  of  holiness  flow,  even  this, — that 
we  are  redeemed  by  the  Lord  for  this  end — that  we  may 
consecrate  to  him  ourselves  and  all  our  members.  But  it 
may  be  useful  to  examine  every  part. 

1.  /  therefore  beseech  you  by  the  mercies  (miserationes — 
compassions)  of  God,  &c.  We  know  that  unholy  men,  in 
order  to  gratify  the  flesh,  anxiously  lay  hold  on  whatever  is 
set  forth  in  Scripture  respecting  the  infinite  goodness  of  God; 
and  hypocrites  also,  as  far  as  they  can,  maliciously  darken 
the  knowledge  of  it,  as  though  the  grace  of  God  extinguished 
the  desire  for  a  godly  life^  and  opened  to  audacity  the  door 
of  sin.  But  this  exhortation  teaches  us,  that  until  men 
really  apprehend  how  much  they  owe  to  the  mercy  of  God, 
they  will  never  with  a  right  feeling  worship  him,  nor  be 
efiectually  stimulated  to  fear  and  obey  him.  It  is  enough 
for  the  Papists,  if  they  can  extort  by  terror  some  sort  of 
forced  obedience,  I  know  not  what.  But  Paul,  that  he 
might  bind  us  to  God,  not  by  servile  fear,  but  by  the  volun- 
tary and  cheerful  love  of  righteousness,  allures  us  by  the 
sweetness  of  that  favour,  by  which  our  salvation  is  effected  ; 
and  at  the  same  time  he  reproaches  us  with  ingratitude,  ex- 
cept we,  after  having  found  a  Father  so  kind  and  bountiful, 
do  strive  in  our  turn  to  dedicate  ourselves  wholly  to  him.^ 

And  what  Paul  says,  in  thus  exhorting  us,  ought  to  have 
more  power  over  us,  inasmuch  as  he  excels  all  others  in 
setting  forth  the  grace  of  God.  Iron  indeed  must  be  the 
heart  which  is  not  kindled  by  the  doctrine  which  has  been 
laid  down  into  love  towards  God,  whose  kindness  towards 
itself  it  finds  to  have  been  so  abounding.     Where  then  are 

1  By  "'mercies,"  the  Apostle  refers,  as  some  think,  to  the  various  acts  of 
God's  mercy,  such  as  election,  vocation,  justification,  and  final  salvation. 
Grot'ms  considers  that  God's  attributes  are  referred  to,  such  as  are  de- 
scribed in  Exod.  xxxiv.  6,  7.  Erasmus,  quoting  Origen,  says,  that  the 
plural  is  used  for  amplification,  in  order  to  show  the  greatness  of  God's 
mercy,  as  though  the  Apostle  had  said,  "  by  God's  great  mercy."  Schleusner 
renders  the  clause,  "  per  summam  Dei  benignitatem — by  God's  great  kind- 
ness," that  is,  in  bringing  you  to  the  knowledge  of  the  gospel.  So  "  Father 
of  mercies,"  in  2  Cor.  i.  3,  may  mean  "  most  merciful  Father,"  or  the 
meaning  may  be,  "  the  Father  of  all  blessings,"  as  mercy  signifies  some- 
times what  mercy  bestows,  (Phil.  ii.  1,)  as  grace  or  favour  often  means  the 
gift  which  flows  from  it.  According  to  this  view,  "mercies"  here  are  the 
blessings  which  God  bestows,  even  the  blessings  of  redemption. — Ed. 


CHAP.  XII.  1.  EPISTLE  TO  THE  ROMANS.  451 

they  who  think  that  all  exhortations  to  a  holy  life  are  nulli- 
fied, if  the  salvation  of  men  depends  on  the  grace  of  God 
alone,  since  by  no  precepts,  by  no  sanctions,  is  a  pious  mind 
so  framed  to  render  obedience  to  God,  as  by  a  serious  medi- 
tation on  the  Divine  goodness  towards  it  ? 

We  may  also  observe  here  the  benevolence  of  the  Apostle's 
spirit, — that  he  preferred  to  deal  with  the  faithful  by  admo- 
nitions and  friendly  exhortations  rather  than  by  strict  com- 
mands ;  for  he  knew  that  he  could  prevail  more  with  the 
teachable  in  this  way  than  in  any  other. 

That  ye  present  your  bodies,  &c.  It  is  then  the  beginning 
of  a  right  course  in  good  works,  when  we  understand  that 
we  are  consecrated  to  the  Lord  ;  for  it  hence  follows,  that  we 
must  cease  to  live  to  ourselves,  in  order  that  we  may  devote 
all  the  actions  of  our  life  to  his  service. 

There  are  then  two  things  to  be  considered  here, — the 
first,  that  we  are  the  Lord's, — and  secondly,  that  we  ought 
on  this  account  to  be  holy,  for  it  is  an  indignity  to  God's 
holiness,  that  anything,  not  first  consecrated,  should  be 
ofiered  to  him.  These  two  things  being  admitted,  it  then 
follows  that  holiness  is  to  be  practised  through  life,  and  that 
we  are  guilty  of  a  kind  of  sacrilege  when  we  relapse  into 
uncleanness,  as  it  is  nothing  else  than  to  profane  what  is 
consecrated. 

But  there  is  throughout  a  great  suitableness  in  the  ex- 
pressions. He  says  first,  that  our  body  ought  to  be  oflfered  a 
sacrifice  to  God ;  by  which  he  implies  that  we  are  not  our 
own,  but  have  entirely  passed  over  so  as  to  become  the  pro- 
perty of  God;  which  cannot  be,  except  we  renounce  our- 
selves and  thus  deny  ourselves.  Then,  secondly,  by  adding 
two  adjectives,  he  shows  what  sort  of  sacrifice  this  ought  to 
be.  By  calling  it  living,  he  intimates,  that  we  are  sacrificed 
to  the  Lord  for  this  end, — that  our  former  life  being  de- 
stroyed in  us,  we  may  be  raised  up  to  a  new  life.  By  the 
term  holy,  he  points  out  that  wdiicli  necessarily  belongs  to  a 
sacrifice,  already  noticed  ;  for  a  victim  is  then  only  approved, 
when  it  had  been  previously  made  holy.  By  the  third  word, 
acceptable,  he  reminds  us,  that  our  life  is  framed  aright,  when 
this  sacrifice  is  so  made  as  to  be  pleasing  to  God :  he  brings 


452  COMMENTARIES  ON  THE  OHAP.  XII.  I. 

to  US  at  the  same  time  no  common  consolation  ;  for  lie  teaches 
us,  that  our  work  is  pleasing  and  acceptable  to  God  when 
we  devote  ourselves  to  purity  and  holiness. 

Bj  bodies  he  means  not  only  our  bones  and  skin,  but  tlie 
whole  mass  of  which  we  are  composed  ;  and  he  adopted  this 
word,  that  he  might  more  fully  designate  all  that  we  are  : 
for  the  members  of  the  body  are  the  instruments  by  which 
we  execute  our  purposes.^  He  indeed  requires  from  us  holi- 
ness, not  only  as  to  the  body,  but  also  as  to  the  soul  and 
spirit,  as  in  1  Thess.  v.  23.  In  bidding  us  to  present  our 
bodies,  he  alludes  to  the  Mosaic  sacrifices,  which  were  pre- 
sented at  the  altar,  as  it  were  in  the  presence  of  God.  But 
he  shows,  at  the  same  time,  in  a  striking  manner,  how 
prompt  we  ought  to  be  to  receive  the  commands  of  God, 
that  wo  may  without  delay  obey  them. 

Hence  we  learn,  that  all  mortals,  whose  object  is  not  to 
worship  God,  do  nothing  but  miserably  wander  and  go  astray. 
We  now  also  find  what  sacrifices  Paul  recommends  to  the 
Christian  Church :  for  being  reconciled  to  God  through  the 
one  only  true  sacrifice  of  Christ,  we  are  all  through  his  g-race 
made  j^riests,  in  order  that  we  may  dedicate  ourselves  and 
all  we  have  to  the  glory  of  God.  No  sacrifice  of  expiation 
is  wanted  ;  and  no  one  can  be  set  up,  without  casting  a 
manifest  reproach  on  the  cross  of  Christ. 

Your  reasonable  service.  This  sentence,  I  think,  was  added, 
that  he  might  more  clearly  apply  and  confinn  the  preceding 

*  The  word  a-uf/.ara,  «  bodies,"  lie  seems  ta  have  used,  because  of  the 
simiHtude  he  adopts  respecting  sacrifices ;  for  the  bodies  of  beasts  we  are 
to  consecrate  our  o^m  bodies.  As  he  meant  before  by  "  members,"  ch.  vL 
13,  the  whole  man,  so  he  means  here  by  "  bodies,"  that  is,  themselves. 

They  Avere  to  be  living  sacrifices,  not  killed  as  the  legal  sacrifices.  They 
were  to  be  holi/,  not  maimed  or  defective,  but  whole  and  perfect  as  to  all 
the  members,  and  free  from  diseases.  See  Lev.  xxii.  19-22.  They  were 
to  he  acceptable,  tLd^ia-Tov ;  "  placentem — pleasing,"  i>e^a  ;  "well-pleasing," 
Doddridge.  It  was  not  sufficient  under  the  law  for  the  sacrifices  them- 
selves to  be  holy,  blameless,  such  as  God  requii-ed  ;  but  a  right  nwtive  and 
a  right  feeling  on  the  part  of  the  ofierer  were  necessary,  in  order  that  they 
might  be  accepted  or  approved  by  God.  Without  faith  and  repentance, 
and  a  reformed  life,  they  were  not  accepted,  but  regarded  as  abominations. 
See  Ps.  H.  19;  Is.  i.  11-19. 

It  is  said  by  Wolfius,  that  all  the  terms  here  are  derived  from  the  sacri- 
ficial rites  of  the  law,  and  that  Christians  are  represented  both  as  the 
priests  who  offered,  and  as  the  sacrifices  which  were  oflered  by  them. — Ed, 


CHAP.  XII.  2.  EPISTLE  TO  THE  ROMANS.  453 

exhortation,  as  though  he  had  said, — "  Offer  yourselves  a 
sacrifice  to  God,  if  ye  have  it  in  your  heart  to  servo  God  : 
for  this  is  the  right  way  of  serving  God  ;  from  whicli,  if  any 
depart,  they  are  but  false  worshii^pers."  If  then  only  God  is 
riglitly  worsliipped,  when  we  observe  all  things  according  to 
what  he  has  prescribed,  away  then  with  all  those  devised 
modes  of  worship,  which  he  justly  abominates,  since  he  values 
obedience  more  than  sacrifice.  Men  are  indeed  pleased  with 
their  own  inventions,  which  have  an  empty  show  of  wisdom, 
as  Paul  saj'^s  in  another  place  ;  but  we  learn  here  what  the 
celestial  Judge  declares  in  opposition  to  this  by  the  mouth 
of  Paul ;  for  by  calling  that  a  reasonable  service  which  he 
commands,  he  repudiates  as  foolish,  insipid,  and  presumptu- 
ous, whatever  we  attempt  beyond  the  rule  of  his  word.^ 

2.  And  conform  ye  not  to  this  world,  &c.  The  term  world 
has  several  significations,  but  here  it  means  the  sentiments 
and  the  morals  of  men  ;  to  which,  not  without  cause,  he  for- 
bids us  to  conform.  For  since  the  whole  world  lies  in  wick- 
edness, it  behoves  us  to  put  off  whatever  we  have  of  the  old 
man,  if  we  would  really  put  on  Christ :  and  to  remove  all 
doubt,  he  explains  what  he  means,  by  stating  what  is  of  a 
contrary  nature ;  for  he  bids  us  to  be  transformed  into  a 
newness  of  mind.  These  kinds  of  contrast  are  common  in 
Scripture  ;  and  thus  a  subject  is  more  clearly  set  forth. 

*  The  word  Xayixriv,  "  reasonable,"  ivas  considered  by  Origen,  and  by 
many  after  him,  as  designating  Christian  service  consonant  Avith  reason, 
in  opposition  to  the  sacrilices  under  the  law,  which  were  not  agreeable  to 
reason.  But  Chrysostom,  whom  also  many  have  followed,  viewed  the 
word  as  meaning  what  is  spiritual,  or  what  belongs  to  the  mind,  in  con- 
tradistinction to  the  ritual  and  external  service  of  the  law  :  but  there  is  no 
example  of  the  word  having  such  a  meaning,  except  it  be  1  Pet.  ii.  2, 
Avhich  is  by  no  means  decisive.  Rational,  or  reasonable,  is  its  meaning, 
or,  what  agrees  with  the  word,  as  Phavorinus  explains  it.  There  is  no 
need  here  to  suppose  any  contrast :  the  expression  only  designates  the  act 
or  the  service  which  the  Apostle  prescribes;  as  though  he  said,  "  What  I 
exhort  you  to  do  is  nothing  but  a  reasonable  service,  consistent  with  the 
dictates  of  reason.  God  has  done  great  things  for  you,  and  it  is  nothing 
but  right  and  just  that  you  should  dedicate  yourselves  wholly  to  him." 
This  seems  to  be  the  obvious  meaning.  To  draw  this  expression  to  another 
subject,  in  order  to  set  up  reason  as  an  umpire  in  matters  of  faith,  is 
wholly  a  perversion  :  and  to  say,  that  as  it  seems  to  refer  to  the  word  in 
1  Pet.  ii.  2,  it  must  be  so  considered  here,  is  what  does  not  necessarily 
follow ;  for  as  x'oyo;  sometimes  means  "  word,"  and  sometimes  " reason,"  so 
its  derivative  may  have  a  similar  variety. — Ed, 


454  COMMENTARIES  ON  THE  CHAP.  XII.  2. 

Now  attend  here,  and  see  what  kind  of  renovation  is  re- 
quired from  us  :  It  is  not  that  of  tlie  flesh  only,  or  of  the 
inferior  part  of  the  soul,  as  the  Sorbonists  explain  this  word  ; 
but  of  the  mind,  which  is  the  most  excellent  part  of  us,  and 
to  which  philosophers  ascribe  the  supi'emacy  ;  for  they  call 
it  7]y€^oviKov,  the  leading  power ;  and  reason  is  imagined  to 
be  a  most  wise  queen.  But  Paul  pulls  her  down  from  her 
throne,  and  so  reduces  her  to  notliing  by  teaching  us  that 
we  must  be  renewed  in  mind.  For  how  much  soever  we 
may  flatter  ourselves,  that  declaration  of  Christ  is  still  true, 
— that  every  man  must  be  boKn  again,  who  would  enter  into 
the  kingdom  of  God ;  for  in  mind  and  heart  we  are  alto- 
gether alienated  from  the  righteousness  of  God. 

That  ye  may  proved  &c.  Here  you  have  the  purpose  for 
which  we  must  put  on  a  new  mind, — that  bidding  adieu  to 
our  own  counsels  and  desires,  and  those  of  all  men,  we  may 
be  attentive  to  the  only  will  of  God,  the  knowledge  of  which 
is  true  wisdom.  But  if  the  renovation  of  our  mind  is  neces- 
sary, in  order  that  we  may  prove  what  is  the  will  of  God,  it 
is  hence  evident  how  oj^posed  it  is  to  God. 

The  epithets  which  are  added  are  intended  for  the  pur- 

^  Ut  probetis,  th  to  loxifid^nv  iifias ;  "  ut  noscatis — that  ye  may  know," 
Theophylact ;  "  lit  diligenter  scrutemini — that,  ye  may  carefully  search," 
Jerome  ;  "  that  ye  may  experimentally  know,"  Doddridge ;  "  that  ye  may 
learn,"  Stuart.  The  verb  means  chieiiy  three  things, — to  test,  i.e.,  metals 
by  tire,  to  try,  to  prove,  to  examine,  1  Pet.  i.  7  ;  Ijuke  xiv.  19  ;  2  Cor.  xiii. 
5, — to  approve  what  is  proved,  Rom.  xiv.  22 ;  1  Cor.  xvi.  3, — and  also  to 
prove  a  thing  so  as  to  make  a  proper  distinction,  to  discern,  to  ^mdcrsiand, 
to  distinguish,  Luke  xii.  56  ;  Kom.  ii.  18.  The  last  idea  is  the  most  suit- 
able here,  "  in  order  that  ye  may  understand  what  the  will  of  God  is,  even 
that  which  is  good  and  acceptable  and  perfect." 

What  Stuart  says  on  the  last  clause  seems  just,  that  it  is  to  be  taken  by 
itself,  and  that  the  words  do  not  agree  with  "  will,"  but  stand  by  them- 
selves, being  in  the  neuter  gender.  Otherwise  we  cannot  affix  any  id^a  to 
"  acceptable ;"  for  it  would  be  unsuitable  to  say  that  God's  will  is  "  accept- 
able "  to  him,  that  being  self-evident. 

"  Good,"  ayaPov,  is  useful,  advautageous,  beneficial ;  "  acceptable,"  ila^i. 
irrov,  is  what  is  pleasing  to  and  accepted  by  God  ;  and  "perfect,"  tsXe/sv,  is 
complete,  entire,  without  any  defect,  or  just  and  right. 

It  ought  to  be  borne  in  mind,  as  Parens  observes,  that  in  order  to  dis- 
cern, and  rightly  to  understand  God's  will,  the  Apostle  teaches  us,  that 
"  the  renewing  of  the  mind "  is  necessary ;  otherwise,  as  he  adds,  "  our 
corrupt  nature  will  fascinate  our  eyes  that  they  may  not  see,  or  if  they 
see,  will  turn  our  hearts  and  wills,  that  they  may  not  approve,  or  if  they 
approve,  will  hinder  us  to  follow  what  is  approved." — Ed. 


CHAP.  XII.  o.  EPISTLE  TO  THE  ROMANS.  455 

pose  of  recommending  God's  will,  that  we  may  seek  to  know 
it  witli  greater  alacrity :  and  in  order  to  constrain  our  per- 
verseness,  it  is  indeed  necessary  tliat  the  true  glory  of  justice 
and  perfection  should  be  ascribed  to  the  will  of  God.  The 
world  persuades  itself  that  those  works  which  it  has  devised 
are  good  ;  Paul  exclaims,  that  what  is  good  and  right  must 
be  ascertained  from  God's  commandments.  The  world  praises 
itself,  and  takes  delight  in  its  own  inventions  ;  but  Paul 
affirms,  that  nothing  j^leases  God  except  what  he  has  com- 
manded. The  world,  in  order  to  find  perfection,  slides  from 
the  word  of  God  into  its  own  devices  ;  Paul,  by  fixing  per- 
fection in  the  will  of  God,  shows,  that  if  any  one  passes  over 
that  mark  he  is  deluded  by  a  false  imagination. 

3.  For  I  say,  through  the  grace  given         3.    Dico    enim    per     gratiam, 

unto  me,  to  every  man  that  is  among  quae  data  est  mihi,  cuilibet  ves- 

you,   not    to   think  of  himself  more  trura,    ne   supra    modum    sapiat 

highly  tlian  he  ought  to  think;    but  prseter   id   quod  oportet   sapere, 

to   think   soberly,   according   as    God  sed  sapiat  ad  sobrietatem,  sicuti 

hath  dealt  to  every  man  the  measure  unicuique    distribuit  Deus  men- 

of  faith.  suram  tidei. 

3.  For  I  say,  through  the  grace,  &c.  If  you  think  not  the 
causal  particle  superfluous,  this  verse  will  not  be  unsuitably 
connected  with  the  former ;  for  since  he  wished  that  our 
whole  study  should  be  employed  in  investigating  the  will  of 
God,  the  next  thing  to  this  was,  to  draw  us  away  from  vain 
curiosity.  As  however  the  causal  particle  is  often  used  re- 
dundantly by  Paul,  you  may  take  the  verse  as  containing  a 
simple  affirmation ;  for  thus  the  sense  would  also  be  very 
appropriate. 

But  before  he  specifies  his  command,  he  reminds  them  of 
the  authority  which  had  been  given  to  him,  so  that  they 
might  not  otherwise  attend  to  his  voice  than  if  it  was  the 
voice  of  God  himself;  for  his  words  are  the  same,  as  though 
he  had  said,  "  I  speak  not  of  myself ;  but,  as  God's  ambas- 
sador, I  bring  to  you  the  commands  which  he  has  entrusted 
to  me."  By  "grace"  (as  before)  he  means  the  Apostleship, 
with  respect  to  which  he  exalts  God's  kindness,  and  at  the 
same  time  intimates,  that  he  had  not  crept  in  through  his 
own  presumption,  but  that  he  was  chosen  by  the  calling  of 
God.    Having  then  by  this  preface  secured  authority  to  him- 


456  COMMENTARIES  ON  THE  CHAP.  XII.  8. 

self,  lie  laid  the  Romans  under  tlie  necessity  of  obeying, 
unless  tliey  were  prepared  to  despise  God  in  the  person  of 
his  minister. 

Then  the  command  follows,  by  which  he  draws  us  away 
from  the  investigation  of  those  things  which  can  bring  no- 
thing but  harassment  to  the  mind,  and  no  edification  ;  and 
he  forbids  every  one  to  assume  more  than  what  his  capacity 
and  calling  will  allow  ;  and  at  the  same  time  he  exhorts  us 
to  think  and  meditate  on  those  things  which  may  render  us 
sober-minded  and  modest.  For  so  I  understand  the  words, 
rather  in  the  sense  given  them  by  Erasmus,  who  thus  renders 
them,  "  Let  no  one  think  proudly  of  himself;''  for  this  sense 
is  somewhat  remote  from  the  words,  and  the  other  is  more 
accordant  with  the  context.  The  clause,  Beyond  ivhat  it  be- 
hoves him  to  he  wise,  shows  what  he  meant  by  the  former 
verb  vTrep^poveiv,  to  be  above  measure  wise  ;  that  is,  that  we 
exceed  the  measure  of  wisdom,  if  we  engage  in  those  things 
cencerning  which  it  is  not  meet  that  we  should  be  anxious.^ 
To  be  wise  unto  sobriety  is  to  attend  to  the  study  of  those 
things  by  which  you  may  find  that  you  learn  and  gain 
moderation. 

To  every  one  as  God  has  distributed,  &c.  {Unicuique  ut 
divisit  Deus.)  There  is  here  an  inversion  of  words,  instead 
of — As  to  every  one  God  has  distributed.^  And  here  a  reason 
is  given  for  that  sober-minded  wisdom  which  he  had  men- 
tioned ;  for  as  distribution  of  graces  is  various,  so  every  one 
preserves  himself  within  the  due  boundaries  of  wisdom,  who 

^  "  Ne  supra  modum  sapiat,"  so  the  Vulgate  and  Beza;  f/.h  u'^i^ip^iviiM, 
"  ne  supra  modum  de  se  sentiat — let  him  not  think  immoderately  of  him- 
self," Merle;  "  not  to  arrogate  to  himself,"  Doddridge ;  "not  to  over- 
estimate himself,"  Stuart.  This  and  the  following  clause  may  be  thus 
rendered,  "  not  to  think  highly  above  what  it  behoves  him  to  think,"  that 
is,  of  himself.  Then  what  follows  may  admit  of  this  rendering,  "  but  to 
think  so  as  to  think  rightly,"  or  modestly,  {tU  ro  ircu(p^ovuv.)  The  last  verb 
occurs  elsewhere  five  times  ;  thrice  it  means  "  to  be  of  a  sane  mind,"  Mark 
vii.  15;  Luke  viii.  35;  2  Cor.  v.  13;  and  twice  it  means  "  to  act  pru- 
dently," Titus  ii.  6  ;  1  Peter  iv.  7  ;  or,  it  may  be,  in  tlie  last  passage,  '•  to 
live  temperately."  As  it  refers  here  to  the  mind,  it  must  mean  such  an 
estimate  of  one's  self  as  is  sound,  just,  and  right,  such  as  becomes  one  who 
is  sound  and  sane  in  his  mind.  Pride  is  a  species  of  insanity  ;  but  humility 
betokens  a  return  to  a  sane  mind :  and  an  humble  estimate  of  ourselves,  as 
Professor  Hodge  observes,  is  the  only  sound,  sane,  and  right  estimate. — Ed. 

2  We  find  a  similar  transposition  in  1  Cor.  iii.  5. — Ed. 


CHAP.  XII.  8.  EPISTLE  TO  THE  ROMANS.  4o7 

keeps  within  the  limits  of  that  grace  of  faith  bestowed  on 
him  by  the  Lord.  Hence  there  is  an  immoderate  affectation 
of  wisdom,  not  only  in  empty  things  and  in  things  useless  to 
be  known,  but  also  in  the  knowledge  of  those  things  which 
are  otherwise  useful,  when  we  regard  not  what  has  been 
given  to  us,  but  through  rashness  and  presumption  go  beyond 
the  measure  of  our  knowledge ;  and  such  outrage  God  will 
not  suffer  to  go  unjiunished.  It  is  often  to  be  seen,  with 
what  insane  trifles  they  are  led  away,  who,  by  foolish  ambi- 
tion, proceed  beyond  those  bounds  which  are  set  for  them.^ 

The  meaning  is,  that  it  is  a  part  of  our  reasonable  sacrifice 
to  surrender  ourselves,  in  a  meek  and  teachable  spirit,  to  be 
ruled  and  guided  by  God.  And  further,  by  setting  up  faith 
in  opposition  to  human  judgment,  he  restrains  us  from  our 
own  opinions,  and  at  the  same  time  specifies  the  due  measure 
of  it,  that  is,  when  the  faithful  humbly  keep  themselves 
within  the  limits  allotted  to  them.^ 

4.  For  as  we  have  many  members  4.  Quemadmodum  enim  in  uno 
in  one  body,  and  all  members  have  corpore  membra  niulta  habemus, 
not  the  same  office ;  membra  vero   omnia   non   eandem 

habent  actionem ; 

5.  So  we,  being  many,  are  one  5.  Sic  multi  unum  sumus  corpus 
body  in  Christ,  and  every  one  mem-  in  Christo  membra  mutuo  alter 
bers  one  of  another.  altering. 

6.  Having  then  gifts,  differing  ac-  6.  Habentesautem  dona  secundum 
cording  to  the  grace  that  is  given  to  gratiam  nobis  datam  differentia; 
us,  whether  prophecy,  ^c?t<sprop/*f!Sj/  sive  prophetiam,  secundimi  analo- 
according  to  the  proportion  of  faith  ;  giam  fidei ; 

7.  Or  ministry,  let  us  wait  on  our  7.  Sive  ministerium,  in  ministerio ; 
ministering ;  or  he  that  teacheth,  on  sive  qui  docet,  in  doctrina : 
teaching ; 

1  "  It  is  better,"  says  Augustine,  "  to  doubt  respecting  hidden  things, 
than  to  contend  about  things  imcertain." — Ed. 

2  The  expression  "  the  measure  of  faith,"  fiir^ov  -Jt'iimai;,  is  differently 
explained.  Some,  as  Beza  and  Parens,  consider  "  faith  "  here  as  includ- 
ing religion  or  Christian  truth,  because  faith  is  the  main  principle,  "  as 
God  has  divided  to  each  the  measure  of  Christian  truth  or  knowledge." 
Others  suppose  with  Mede,  that  "  faith  "  here  is  to  be  taken  for  those 
various  gifts  and  endowments  which  God  bestowed  on  those  who  believed 
or  professed  the  faith  of  the  gospel ;  "  as  God  has  divided  to  each  the 
measure  of  those  gifts  which  come  by  faith,  or  which  are  given  to  those 
who  believe."  The  last  view  is  most  suitable  to  the  context.  We  may, 
however,  take  "  faith  "  here  for  grace,  and  consider  the  meaning  the  same 
as  in  Eph.  iv.  7.  The  subject  there  is  the  same  as  here,  for  the  Apostle 
proceeds  there  to  mention  the  different  offices  which  Christ  had  appointed 
in  his  Church. — Ed. 


458  COMMENTARIES  ON  THE  CHAP.  XII.  4. 

8.   Or  he  that  exhorteth,  on  ex-  8.   Sive  qui  exhortatur,  in  exhor- 

hortation  :  he  that  giveth,  let  him  do  tatione  ;  sive  qui  hirgitur,  in  simpli- 

it  with  simplicity ;   he  that  ruleth,  citate  ;   sive  qui  prseest,  in  studio ; 

with   dihgence ;    he    that    sheweth  sive  qui  miseretur,  in  hilaritate. 
mercy,  with  cheerfulness. 

4.  For  as  in  one  body,  &c.  The  very  thing  which  he  had 
previously  said  of  limiting  the  wisdom  of  each  according  to 
the  measure  of  faith,  he  now  confirms  by  a  reference  to  the 
vocation  of  the  faithful ;  for  we  are  called  for  this  end,  that 
we  may  unite  together  in  one  body,  since  Christ  has  ordained 
a  fellowship  and  connection  between  the  faithful  similar  to 
that  which  exists  between  the  members  of  the  human  body; 
and  as  men  could  not  of  themselves  come  together  into  such 
an  union,  he  himself  becomes  the  bond  of  this  connection. 
As  then  the  case  is  Avith  the  human  body,  so  it  ought  to  be 
with  the  society  of  the  faithful.  By  applying  this  similitude 
he  proves  how  necessary  it  is  for  each  to  consider  what  is 
suitable  to  his  own  nature,  capacity,  and  vocation.  But 
though  this  similitude  has  various  parts,  it  is  yet  to  be  chiefly 
thus  applied  to  our  present  subject, — that  as  the  members 
of  the  same  body  have  distinct  offices,  and  all  of  them  are 
distinct,  for  no  member  possesses  all  powers,  nor  does  it 
appropriate  to  itself  the  offices  of  others ;  so  God  lias  dis- 
tributed various  gifts  to  us,  by  which  diversity  he  has  de- 
termined the  order  which  he  would  have  to  be  observed 
among  us,  so  that  every  one  is  to  conduct  himself  according 
to  the  measure  of  his  capacity,  and  not  to  thrust  himself 
into  what  peculiarly  belongs  to  others  ;  nor  is  any  one  to 
seek  to  have  all  things  himself,  but  to  be  content  with  his 
lot,  and  willingly  to  abstain  from  usurping  the  offices  of 
others.  When,  however,  he  points  out  in  express  words  the 
communion  which  is  between  us,  he  at  the  same  time  inti- 
mates, how  much  diligence  there  ought  to  be  in  all,  so  that 
they  may  contribute  to  the  common  good  of  the  body  ac- 
cording to  the  faculties  they  possess.^ 

'  The  Apostle  pursiies  this  likeness  of  the  human  body  much  more  at 
large  in  1  Cor.  xii.  12-31.  There  are  two  bonds  of  union  ;  one,  which  is 
between  the  believer  and  Christ  by  true  faith  ;  and  the  other,  which  is 
between  the  individual  member  of  a  church  or  a  congregation  and  the  rest 
of  the  members  by  a  professed  faith.  It  is  the  latter  that  is  handled  by 
the  Apostle,  both  here  and  in  the  Epistle  to  the  Corinthians. — Ed. 


CHAP.  XII.  6.  EPISTLE  TO  THE  ROMANS.  459 

6.  Having  gifts,  &c.  Paul  spccaks  not  now  simply  of 
cherishing  among  ourselves  brotherly  love,  but  commends 
humility,  which  is  the  best  moderator  of  our  whole  life. 
Every  one  desires  to  have  so  much  himself,  so  as  not  to 
need  any  help  from  others  ;  but  the  bond  of  mutual  com- 
munication is  this,  that  no  one  has  sufficient  for  himself, 
but  is  constrained  to  borrow  from  others.  I  admit  then  that 
the  society  of  the  godly  cannot  exist,  except  when  each  one 
is  content  with  his  own  measure,  and  imparts  to  others  the 
gifts  which  he  has  received,  and  allows  himself  by  turns  to 
be  assisted  by  the  gifts  of  others. 

But  Paul  especially  intended  to  beat  down  the  pride 
which  he  knew  to  be  innate  in  men ;  and  that  no  one  might 
be  dissatisfied  that  all  things  have  not  been  bestowed  on  liim, 
he  reminds  us  that  according  to  the  wise  counsel  of  God 
eveiy  one  has  his  own  portion  given  to  him  ;  for  it  is  neces- 
sary to  the  common  benefit  of  the  body  that  no  one  sliould 
be  furnished  with  fulness  of  gifts,  lest  he  should  heedlessly 
despise  his  brethren.  Here  then  we  have  the  main  design"^ 
which  the  Apostle  had  in  view,  that  all  things  do  not  meet  / 
in  all,  but  that  the  gifts  of  God  ai'e  so  distributed  that  each 
has  a  limited  portion,  and  that  each  ought  to  be  so  attentive 
in  imparting  his  own  gifts  to  the  edification  of  the  Church, 
that  no  one,  by  leaving  his  own  function,  may  trespass  on 
that  of  another.  By  this  most  beautiful  order,  and  as  it 
Avere  symmetry,  is  the  safety  of  the  Church  indeed  pre- 
served ;  that  is,  when  every  one  imparts  to  all  in  common  : 
what  he  has  received  from  the  Lord,  in  such  a  way  as  not  to  j 
impede  others.  He  who  inverts  this  order  fights  with  God, 
by  whose  ordinance  it  is  appointed  ;  for  the  difference  of 
gifts  proceeds  not  from  the  will  of  man,  but  because  it  has 
pleased  the  Lord  to  distribute  his  grace  in  this  manner. 

Whether  prophecy,  &c.  By  now  bringing  forward  some 
examples,  he  shows  how  every  one  in  his  jDlace,  or  as  it  were 
in  occupying  his  station,  ought  to  be  engaged.  For  all  gifts 
have  their  own  defined  limits,  and  to  depart  from  them  is  to 
mar  the  gifts  themselves.  But  the  passage  appears  some- 
what confused  ;  we  may  yet  arrange  it  in  this  manner, 
"  Let  him  who  has  prophecy,  test  it  by  the  analogy  of  faith  ; 


4G{)  COMMENTARIES  ON  THE  CITAP.  XII.  6. 

let  liim  in  the  ministry  discliarge  it  in  teaching/'^  &c. 
They  who  will  keep  this  end  in  view",  will  rightly  preserve 
themselves  within  their  own  limits. 

But  this  passage  is  variously  understood.  There  are  those 
who  consider  that  by  jyrophecy  is  meant  the  gift  of  predict- 
ing, which  prevailed  at  the  commencement  of  the  gospel  in 
the  Church  ;  as  the  Lord  then  designed  in  every  way  to 
commend  the  dignity  and  excellency  of  his  Cliurch  ;  and 
they  think  that  what  is  added,  according  to  the  analogy  of 
faith,  is  to  be  applied  to  all  the  clauses.  But  I  prefer  to 
follow  those  who  extend  this  word  wider,  even  to  the  peculiar 
gift  of  revelation,  by  which  any  one  skilfully  and  wisely  per- 
formed the  office  of  an  interpreter  in  explaining  the  will  of 
God.  Hence  prophecy  at  this  day  in  the  Christian  Church 
is  hardly  anything  else  than  the  right  understanding  of  the 
Scripture,  and  the  peculiar  faculty  of  exjjlaining  it,  inas- 
much as  all  the  ancient  prophecies  and  all  the  oracles  of  God 
have  been  completed  in  Christ  and  in  his  gospel.  For  in 
this  sense  it  is  taken  by  Paul  when  he  says,  "  I  wish  that 
you  spoke  in  tongues,  but  rather  that  ye  prophesy,"  (1  Cor. 
xiv.  5  ;)  "  In  part  we  know  and  in  part  we  prophesy,"  (1  Cor. 
xiii.  9.)  And  it  does  not  appear  that  Paul  intended  here 
to  mention  those  miraculous  graces  b}''  which  Christ  at  first 
rendered  illustrious  his  gospel ;  but,  on  the  contrary,  we  find 
that  he  refers  only  to  ordinary  gifts,  such  as  were  to  continue 
perpetually  in  the  Church." 

*  Tlie  ellipsis  to  be  supplied  here  is  commonly  done  as  in  our  version, 
adopted  from  Beza.  The  supplement  proposed  by  Fareus  is  perhaps  more 
in  unison  with  the  passage ;  he  repeats  after  "  prophecy"  the  words  in 
verse  3,  changing  the  person,  "  let  us  think  soberly,"  or  "  let  us  be  mo- 
destly wise." — Ed. 

*  It  is  somewhat  difficult  exactly  to  ascertain  what  this  "prophecy" 
was.  The  word  "  prophet,"  N"'I1J,  means  evidently  two  things  in  the  Old 
Testament  and  also  in  the  New — a  foreteller  and  a  teacher,  or  rather  an 
interpreter  of  the  word.  Prophecy  in  the  New  Testament  sometimes  sig- 
nifies prediction,  its  primary  meaning,  Acts  xii.  27  ;  2  Pet.  i.  21  ;  Rev.  i. 
3 ;  but  most  commonly,  as  it  is  generally  thought,  the  interpretation  of 
prophecy,  that  is,  of  prophecies  contained  in  the  Old  Testament,  and  for 
this  work  there  were  some  in  the  primitive  Church,  as  it  is  supposed,  who 
were  inspired,  and  thus  peculiarly  qualified.  It  is  probable  that  this  kind 
of  prophecy  is  what  is  meant  here.  See  1  Cor.  xii.  10 ;  xiii.  2,  8  ;  xiv. 
3,  6,  22 ;  1  Thess.  v.  20. 

That  it  was  a  distinct  function  from  that  of  apostles,  evangelists,  pastors, 


CHAP.  Xll.  6.  EPISTLE  TO  THE  ROMANS.  4f)l 

Nor  docs  it  scorn  to  me  a  solid  objection,  tliat  the  Apostle 
to  no  purpose  laid  this  injunction  on  those  who,  having  the 
Spirit  of  God,  could  not  call  Christ  an  anathema  ;  for  he 
testifies  in  another  place  that  the  spirit  of  the  Prophets  is 
subject  to  the  Prophets  ;  and  he  bids  the  first  speaker  to  be 
silent,  if  anything  were  revealed  to  him  who  was  sitting- 
down,  (1  Cor.  xiv.  32  ;)  and  it  was  for  the  same  reason  it  may 
be  that  he  gave  this  admonition  to  those  who  prophesied  in 
the  Church,  that  is,  that  they  were  to  conform  their  pro- 
phecies to  the  rule  of  faith,  lest  in  anything  they  should 
deviate  from  the  right  line.  By  faith  he  means  the  first 
principles  of  religion,  and  whatever  doctrine  is  not  found  to 
correspond  with  these  is  here  condemned  as  false.^ 

As  to  the  other  clauses  there  is  less  difllculty.  Let  him 
who  is  ordained  a  minister,  he  says,  execute  his  oftice  in 
ministering ;  nor  let  him  think,  that  he  has  been  admitted 
into  that  degree  for  himself,  but  for  others ;  as  though  he 
had  said,  "  Let  him  fulfil  his  oflice  by  ministering  faithfully, 
that  he  may  answer  to  his  name."  So  also  he  immediately 
adds  with  regard  to  teachers  ;  for  by  the  word  teaching,  he 

and  teachers,  is  evident  from  Epli.  iv.  11 ;  and  from  the  interpretation  of 
tongues,  as  it  appears  from  1  Cor.  xii.  10  ;  and  from  revelation,  know- 
ledge, and  doctrine,  as  we  find  from  1  Cor.  xiv.  6.  It  also  appears  that 
it  was  more  useful  than  other  extraordinary  gifts,  as  it  tended  more  to 
promote  edification  and  comfort,  1  Cor.  xiv.  1,  3.  It  is  hence  most  pro- 
bable that  it  was  the  gift  already  stated,  that  of  interpreting  the  Scrip- 
tures, especially  the  prophecies  of  the  Old  Testament,  and  applying  them 
for  the  edification  of  the  Church.  "  Prophets"  are  put  next  to  "  apostles" 
in  Eph.  iv.  11. — Ed. 

'  '•  Secundum  analogiam  fidei,"  so  Parens ;  koltu.  rhv  avaXoylav  tvi 
vla-Tias;  "  pro  proportione  fidei — according  to  the  proportion  of  faith,"  Beza, 
Piscator ;  that  is,  as  the  former  explains  the  phrase,  "  according  to  the 
measure  or  extent  of  the  individual's  faith  ;"  he  was  not  to  go  beyond  what 
he  knew  or  what  had  been  communicated  to  him  by  the  Spirit.  But  the 
view  which  Calvin  takes  is  the  most  obvious  and  consistent  with  the  pas- 
sage ;  and  this  is  the  view  which  Hammond  gives,  "  according  to  that  form 
of  faith  or  wholesome  doctrine  by  w^hich  every  one  who  is  sent  out  to  preach 
the  gospel  is  appointed  to  regulate  his  preaching,  according  to  those  heads 
or  principles  of  faith  and  good  life  which  are  known  among  you."  The 
word  a.vaXoy'ia  mcaus  properly  congruity,  conformity,  or  proportion,  not  in 
the  sense  of  measure  or  extent,  but  of  equality,  as  when  one  thing  is 
equal  or  conformable  to  another  ;  hence  the  analogy  of  faith  must  mean 
what  is  conformable  to  the  faith.  And  faith  here  evidently  signifies  divine 
truth,  the  object  of  faith,  or  what  faith  receives.  See  chap.  x.  8  ;  Gal.  iii. 
23  ;  Tit.  i.  4  ;  Jude  verse  3.— Ed. 


462  COMMENTARIES  ON  THE  CHAP.  XII.  8. 

recommends  sound  edification,  according  to  this  import, — 
"  Let  liim  who  excels  in  teaching  know  that  the  end  is, 
that  the  Church  may  be  really  instructed  ;  and  let  him  study 
this  one  thing,  that  he  may  render  the  Church  more  inform- 
ed by  his  teaching  :"  for  a  teacher  is  he  who  forms  and 
builds  the  Church  by  the  word  of  truth.  Let  him  also  who 
excels  in  the  gift  of  exhorting,  have  this  in  view,  to  render 
his  exhortation  effectual. 

But  these  offices  have  much  affinity  and  even  connection  ; 
not  however  that  they  were  not  different.  No  one  indeed 
could  exhort,  except  by  doctrine  :  yet  he  who  teaches  is 
not  therefore  endued  with  the  qualification  to  exhort.  But 
no  one  prophesies  or  teaches  or  exhorts,  without  at  the  same 
time  ministering.  But  it  is  enough  if  we  preserve  that  dis- 
tinction which  we  find  to  be  in  God's  gifts,  and  which  we 
know  to  be  adapted  to  produce  order  in  the  Church.^ 

8.  Or  he  who  gives,  let  him  do  so  in  simplicity,  &c.  From 
the  former  clauses  we  have  clearl}"  seen,  that  he  teaches  us 
here  the  legitimate  use  of  God's  gifts.  By  the  fxeTa8cSovvTOL<i, 
the  givers,  of  whom  he  speaks  here,  he  did  not  understand 

1  Critics  have  found  it  difficult  to  distinguish  between  these  offices.  The 
word  ^laxo/ia,  ministry,  is  taken  sometimes  in  a  restricted  sense,  as  mean- 
ing deaconship,  an  office  appointed  to  manage  tlie  temporal  affairs  of  the 
Church,  Acts  vi.  1-3  ;  1  Tim.  iii.  8-18  ;  and  sometimes  in  a  general  sense, 
as  signifying  the  ministerial  office,  2  Cor.  vi.  3  ;  Eph.  iii.  7  ;  Col.  i.  23.  As 
the  "  teacher"  and  "  exhorter"  are  mentioned,  some  think  that  the 
deaconship  is  to  be  understood  here,  and  that  the  Apostle  tirst  mentioned 
the  highest  office,  next  to  the  apostleship — prophecy,  and  the  lowest — the 
deaconship,  and  afterwards  named  the  intervening  offices — those  of  teachers 
and  exhorters. 

But  what  are  we  to  think  of  those  mentioned  in  the  following  clauses  ? 
Stuart  thinks  that  they  were  not  public  officers,  but  private  individuals, 
and  he  has  sustained  this  opinion  by  some  very  cogent  reasons.  The  form 
of  the  sentence  is  here  changed ;  and  the  Apostle,  having  mentioned  the 
deaconship,  cannot  be  supposed  to  have  referred  to  the  same  again.  The 
word  that  seems  to  stand  in  the  way  of  this  view  is  what  is  commonly  ren- 
dered '•  ruler,"  or,  "  he  who  rules :"  but  o  -r^o'/a-rccfiivas,  as  our  author  shows, 
means  a  helper,  an  assistant,  (see  chap.  xvi.  2,)  as  well  as  a  ruler ;  it  means 
to  stand  over,  either  for  the  purpose  of  taking  care  of,  assisting,  protect- 
ing others,  or  of  presiding  over,  ruling,  guiding  them.  Then  iv  (r-rou^,  with 
promptness  or  diligence,  will  better  agree  with  the  former  than  with  the 
latter  idea.  The  other  two  clauses  correspond  also  more  with  this  view 
than  with  the  other.  It  has  been  said,  that  if  a  distributor  of  alms  had 
been  intended,  the  word  would  have  been  ^lah^ol;  and  not  furccli^ol;.  See 
Eph.  iv.  28.  The  expression,  sv  a-rXoryiTi,  means  "  with  liberahty,  or  liber- 
ally."    See  2  Cor.  viii.  2  ;  ix.  11,  13  ;  James  i.  5. — Ed. 


CHAP.  XII.  8.  EPISTLE  TO  THE  ROMANS.  463 

those  wlio  gave  of  their  own  property,  but  the  deacons,  who 
presided  in  dispensing  the  public  charities  of  the  Church  ; 
and  by  the  kkeovvTot,<;,  those  who  showed  mercy,  he  meant  the 
widows,  and  other  ministers,  who  were  appointed  to  take 
care  of  the  sick,  according  to  the  custom  of  the  ancient 
Church  :  for  there  were  two  different  offices, — to  provide 
necessaries  for  the  poor,  and  to  attend  to  their  condition. 
But  to  the  first  he  recommends  simplicity,  so  that  without 
fraud  or  resjject  of  persons  they  were  faithfully  to  administer 
what  was  entrusted  to  them.  He  required  the  services  of 
the  other  party  to  be  rendered  with  cheerfulness,  lest  by 
their  peevishness  (which  often  happens)  they  marred  the 
favour  conferred  by  them.  For  as  nothing  gives  more  solace 
to  the  sick  or  to  any  one  otherwise  distressed,  than  to  see 
men  cheerful  and  prompt  in  assisting  them  ;  so  to  observe 
sadness  in  the  countenance  of  those  by  whom  assistance  is 
given,  makes  them  to  feel  themselves  despised. 

Though  he  rightly  calls  those  irpolaTdixevov^;,  presidents, 
to  whom  was  committed  the  government  of  the  Church,  (and 
they  were  the  elders,  who  presided  over  and  ruled  others 
and  exercised  discipline  ;)  yet  what  he  says  of  these  may  be 
extended  universally  to  all  kinds  of  governors  :  for  no  small 
solicitude  is  required  from  those  who  provide  for  the  safety 
of  all,  and  no  small  diligence  is  needful  for  them  who  ought 
to  watch  day  and  night  for  the  wellbeing  of  the  whole  com- 
munity. Yet  the  state  of  things  at  that  time  proves  that 
Paul  does  not  speak  of  all  kinds  of  rulers,  for  there  were 
then  no  pious  magistrates ;  but  of  the  elders  who  were  the 
correctors  of  morals. 

9.  Let  love  be  without  dissimiila-  9.  Dilectio  sit  non  simulata  ;  sitis 
lion.  Abhor  that  Avhich  is  evil,  aversantes  malum,  adherentes  bono ; 
cleave  to  that  which  is  good. 

10.  Be  kindly  aftectioned  one  to  10.  Fraternacharitate  ad  vosmu- 
another  with  brotherly  love  ;  in  lion-  tuo  amandos  propensi,  alii  alios  ho- 
our  preferring  one  another ;  nore  prasvenientes ; 

11.  Not  slothful  in  business:  fer-  11.  Studio  non  pigri,  spiritu  fer- 
vent in  spirit ;  serving  the  Lord  ;  ventes,  tenipori  servientes  : 

12.  Rejoicing  in  hope  ;  patient  in  12.  Spegaudi.ntes,  in  tribulatione 
tribulation ;  continuing  instant  in  patientes,  in  oratione  perseverantes ; 
prayer ; 

13.  Distributing  to  the  necessity  13.  Necessitatibus  sanctorum  com- 
of  saints ;  given  to  hospitality.  numicantes,hospitalitatem  sectaiites. 


4(54  COMMENTARIES  ON  THE  CHAP.  XII.  10. 

9.  Let  love  he,  &c.  Proceeding-  now  to  speak  of  particu- 
lar duties,  he  fitly  begins  with  love,  which  is  the  bond  of 
perfection.  And  respecting  this  he  enjoins  what  is  espe- 
cially necessary,  that  all  disguises  are  to  be  cast  aside,  and 
that  love  is  to  arise  from  pure  sincerity  of  mind.  It  is  in- 
deed difficult  to  express  how  ingenious  almost  all  men  are  to 
pretend  a  love  which  they  really  have  not,  for  they  not  only 
deceive  others,  but  impose  also  on  themselves,  while  they 
persuade  themselves  that  those  are  not  loved  amiss  by  them, 
whom  they  not  only  neglect,  but  really  slight.  Hence  Paul 
declares  here,  that  love  is  no  other  but  that  which  is  free 
from  all  dissimulation :  and  any  one  may  easily  be  a  witness 
to  himself,  whether  he  has  anything  in  the  recesses  of  his 
heart  which  is  opposed  to  love.^  The  words  good  and  evil, 
which  immediately  follow  in  the  context,  have  not  here  a 
general  meaning ;  but  evil  is  to  be  taken  for  that  malicious 
wickedness  by  which  an  injury  is  done  to  men  ;  and  good 
for  that  kindness,  by  which  help  is  rendered  to  them  ;  and 
there  is  here  an  antithesis  usual  in  Scripture,  when  vices  are 
first  forbidden  and  then  virtues  enjoined. 

As  to  the  participle,  airoarv^ovvTe^,  I  have  followed  neither 
Erasmus  nor  the  old  translators,  who  have  rendered  it 
"  hating,"  {odio  habentes ;)  for  in  my  judgment  Paul  in- 
tended to  express  something  more ;  and  the  meaning  of  the 
term  "  turning  away,'"  corresponds  better  with  the  opposite 
clause  ;  for  he  not  only  bids  us  to  exercise  kindness,  but 
even  to  cleave  to  it. 

10.  With  brotherly  love,  &c.  By  no  words  could  he  satisfy 
himself  in  setting  forth  the  ardour  of  that  love,  with  which 
we  ought  to  embrace  one  another :  for  he  calls  it  brotherly, 
and  its  emotion  crropyrjv,  affection,  which,  among  the  Latins, 
is  the  mutual  affection  which  exists  between  relatives  ;  and 
truly  such  ought  to  be  that  which  we  should  have  towards 
the  children  of  God.^     That  this  may  be  the  case,  he  subjoins 

^  "  Love,"  says  an  old  author,  "  is  the  sura  and  substance  of  all  virtues. 
Philosophers  make  justice  the  queen  of  virtues  ;  but  love  is  the  mother  of 
justice,  for  it  renders  to  God  and  to  our  neighbour  what  is  justly  due  to 
them."— ^f^ 

^  It  is  difficult  to  render  this  clause :  Calvin's  words  are,  "  Fraterna  cha- 
ritate  ad  vos  mutuo  amandos  propensi ;"  so  Beza.     The  Apostle  joins  t\\  o 


CHAP.  XII.  H.  EPISTLE  TO  THE  ROMANS.  4G5 

a  precept  very  necessary  for  the  preservation  of  benevolence, 
— that  every  one  is  to  give  honour  to  Iiis  brethren  and  not 
to  himself;  for  there  is  no  poison  more  effectual  in  alienating 
the  minds  of  men  than  the  thought,  that  one  is  despised. 
But  if  by  honour  you  are  disposed  to  understand  every  act 
of  friendly  kindness,  I  do  not  much  object:  I  however  ap- 
prove more  of  the  former  interpretation.  For  as  there  is  no- 
thing more  opposed  to  brotherly  concord  than  contempt, 
arising  from  haughtiness,  when  each  one,  neglecting  others, 
advances  himself;  so  the  best  fomenter  of  love  is  humility, 
when  every  one  honours  others. 

11.  Not  slothful  in  business,  &c.  This  precept  is  given  to 
us,  not  only  because  a  Christian  life  ought  to  be  an  active 
life ;  but  because  it  often  becomes  us  to  overlook  our  own 
benefit,  and  to  spend  our  labours  in  behalf  of  our  brethren. 
In  a  word,  we  ought  in  many  things  to  forget  ourselves ;  for 
except  we  be  in  earnest,  and  diligently  strive  to  shake  off  all 
sloth,  we  shall  never  be  rightly  prepared  for  the  service  of 
Christ.^ 

By  adding  fervent  in  spirit,  he  shows  how  we  are  to  at- 
tain the  former ;  for  our  flesh,  like  the  ass,  is  always  torpid, 
and  has  therefore  need  of  goads  ;  and  it  is  only  the  fervency 
of  the  Spirit  that  can  correct  our  slothfulness.  Hence  dili- 
gence in  doing  good  requires  that  zeal  which  the  Spirit  of 
God  kindles  in  our  hearts.  Why  then,  some  one  may  say, 
does  Paul  exhort  us  to  cultivate  this  fervency  ?     To  this  I 

things — mutual  love  of  brethren,  with  the  natiu-al  love  of  parents  and 
children,  as  though  he  said,  "  Let  your  brotherly  love  have  in  it  the  affec- 
tionate feehng  which  exists  between  parents  and  children."  "  In  brotherly 
love,  be  mutually  full  of  tender  affection,"  Doddridge.  "  In  brotherly 
love,  be  kindly  disposed  toward  each  other,"  Macknight.  It  may  be  thus 
rendered,  "  In  brotherly  love,  be  tenderly  affectionate  to  one  another." 

Calvin's  version  of  the  next  clause  is,  "  Alii  alios  honore  prsevenientes  :" 
so  Erasmus ;  t^  n/^^  aXXnXot/;  Tr^aiiyoCf^ivoi  •,  "  honore  alii  aliis  pra^untes — 
in  honoiu:  (that  is,  in  conceding  honour)  going  before  one  another,"  Beza, 
Piscator,  Macknight.  It  is  thus  explained  by  Mede,  "  Wait  not  for  ho- 
nour from  others,  but  be  the  first  to  concede  it."  The  participle  means  to 
take  the  lead,  to  outrun,  to  go  before,  to  anticipate ;  "  in  bestowing  honour, 
taking  the  lead  of,  or  outrunning,  one  another."     See  Phil.  ii.  3. — Ed. 

1  "  Studio  non  pigri,"  t>;  ittouI^  f/.h  oxvn^oi ;  "  Be  not  slothful  in  haste," 
that  is,  in  a  matter  requiring  haste.  "  We  must  strive,"  says  Theophylact, 
"  to  assist  with  promptness  those  whose  circumstances  require  immediate 
help  and  relief." — Ed. 

2g 


466    .  COMMENTARIES  ON  THE  CHAP.  XII.  ]  2. 

answer, — that  though  it  be  the  gift  of  God,  it  is  yet  a  duty- 
enjoined  the  faithful  to  shake  off  sloth,  and  to  cherish  the 
flame  kindled  by  heaven,  as  it  for  the  most  part  happens, 
that  the  Spirit  is  suppressed  and  extinguished  through  our 
fault. 

To  the  same  purpose  is  the  third  particular,  serving  the 
time :  for  as  the  course  of  our  life  is  short,  the  opportunity 
of  doing  good  soon  passes  away  ;  it  hence  becomes  us  to 
show  more  alacrity  in  the  performance  of  our  duty.  So  Paul 
bids  us  in  another  place  to  redeem  the  time,  because  the 
days  are  evil.  The  meaning  may  also  be,  that  we  ought  to 
know  how  to  accommodate  ourselves  to  the  time,  which  is  a 
matter  of  great  imiDortance.  But  Paul  seems  to  me  to  set  in 
opposition  to  idleness  what  he  commands  as  to  the  serving 
of  time.  But  as  Kvpiro,  the  Lord,  is  read  in  many  old  copies, 
though  it  may  seem  at  first  sight  foreign  to  this  passage,  I 
yet  dare  not  wholly  to  reject  this  reading.  And  if  it  be 
approved,  Paul,  I  have  no  doubt,  meant  to  refer  the  duties 
to  be  performed  towards  brethren,  and  whatever  served  ta 
cherish  love,  to  a  service  done  to  God,  that  he  might  add 
greater  encouragement  to  the  faithful.^ 

12.  Rejoicing  in  hope,  &c.  Three  things  are  here  con- 
nected together,  and  seem  in  a  manner  to  belong  to  the 
clause  "  serving  the  time ;"  for  the  person  who  accommo- 
dates himself  best  to  the  time,  and  avails  himself  of  the  op- 
portunity of  actively  renewing  his  course,  is  he  who  derives 
his  joy  from  the  hope  of  future  life,  and  patiently  bears 
tribulations.  However  this  may  be,  (for  it  matters  not  much 
whether  you  regard  them  as  connected  or  separated,)  he  first 
forbids  us  to  acquiesce  in  present  blessings,  and  to  ground 
our  joy  on  earth  and  on  earthly  tilings,  as  though  our  happi- 
ness were  based  on  them  ;  and  he  bids  us  to  raise  our  minds 
up  to  heaven,  that  we  may  possess  solid  and  full  joy.  If  our 
joy  is  derived  from  the  hope  of  future  life,  then  patience  will 
grow  up  in  adversities ;  for  no  kind  of  sorrow  will  be  able  to 

1  The  balance  of  evidence,  according  to  Griesbach,  is  in  favour  of  t<? 
xaioM,  "  time,"  though  there  is  much,  too,  which  covmtenances  the  other 
reading.  Luther,  Erasmus,  and  Hammond  prefer  the  former,  while 
Beza,  Fiscator,  Parens,  and  most  of  the  moderns,  the  latter.  The  most 
suitable  to  the  context  is  the  former. — Ed, 


CHAP.  XII.  13.  EPISTLE  TO  THE  ROMANS.  467 

overwhelm  this  joy.  Hence  these  two  things  are  closely  con- 
nected together,  that  is,  joy  derived  from  hope,  and  patience 
in  adversities.  No  man  will  indeed  calmly  and  quietly  sub- 
mit to  bear  the  cross,  but  he  who  has  learnt  to  seek  his  hap- 
piness beyond  this  world,  so  as  to  mitigate  and  allay  the 
bitterness  of  the  cross  with  the  consolation  of  hope. 

But  as  both  these  things  are  far  above  our  strength,  we 
must  be  instant  in  prayer,  and  continually  call  on  God,  that 
he  may  not  suffer  our  hearts  to  faint  and  to  be  pressed  down, 
or  to  be  l^roken  by  adverse  events.  But  Paul  not  only  sti- 
mulates us  to  prayer,  but  expressly  requires  perseverance  ; 
for  we  have  a  continual  warfare,  and  new  conflicts  daily  arise, 
to  sustain  which,  even  the  strongest  are  not  equal,  unless 
they  frequently  gather  new  vigour.  That  we  may  not  then 
be  wearied,  the  best  remedy  is  diligence  in  prayer. 

IS.  Communicating  to  the  necessities^  &c.  He  returns  to 
the  duties  of  love  ;  the  chief  of  which  is  to  do  good  to  those 
from  whom  we  exjiect  the  least  recompense.  As  then  it 
commonly  happens,  that  they  are  especially  despised  who 
are  more  than  others  pressed  down  with  want  and  stand  in 
need  of  help,  (for  the  benefits  conferred  on  them  are  regarded 
as  lost,)  God  recommends  them  to  us  in  an  especial  mannei*. 
It  is  indeed  then  only  that  we  prove  our  love  to  be  genuine, 
when  we  relieve  needy  hrethren,  for  no  other  reason  but 
that  of  exercising  our  benevolence.  Now  hospitality  is  not 
one  of  the  least  acts  of  love  ;  that  is,  that  kindness  and 
liberality  which  are  shown  towards  strangers,  for  they  are 
for  the  most  part  destitute  of  all  things,  being  far  away  from 
their  friends  :  he  therefore  distinctly  recommends  this  to  us. 
We  hence  see,  that  the  more  neglected  any  one  commonly 
is  by  men,  the  more  attentive  we  ought  to  be  to  his  wants. 

*  There  is  here  an  instance  of  the  depravation  of  the  text  by  some  of  the 
fathers,  such  as  Ambrose,  Hilary,  Pelagius,  Optntus,  &c.,  who  substi- 
tuted f^nia,;,  monuments,  for  zv-"^'^  necessities,  or  wants :  but  though 
there  are  a  few  copies  which  have  this  reading,  yet  it  has  been  discarded 
by  most ;  it  is  not  found  in  the  Vulgate,  nor  approved  by  Erasmus  nor 
Grotius.  The  word  was  introduced  evidently,  as  Whitby  intimates,  to 
countenance  the  superstition  of  the  early  Church  respecting  the  monu- 
ments or  sepulchres  of  martyrs  and  confessors.  The  fact,  that  there 
were  no  monuments  of  martyrs  at  this  time  at  Rome,  was  wholly  over- 
looked.— Ed. 


468  COMMENTARIES  ON  THE  CHAP.  XII.  14. 

Observe  also  the  suitableness  of  the  expression,  when  he 
says,  that  we  are  to  communicate  to  the  necessities  of  the 
saints  ;  by  which  he  implies,  that  we  ought  so  to  relieve  the 
wants  of  the  brethren,  as  though  we  were  relieving  our  own 
selves.  And  he  commands  us  to  assist  especially  the  samfs  .• 
for  though  our  love  ought  to  extend  itself  to  the  whole  race 
of  man,  yet  it  ought  with  peculiar  feeling  to  embrace  the 
household  of  faith,  who  are  by  a  closer  bond  united  to  us. 

14.  Bless  them  which  persecute  14.  Benedicite  iis  qui  vos  perse- 
you :  bless,  and  curse  not.  quuntur  ;    benedicite  et  ne  malum 

impreceniini. 

15.  Rejoice  with  them  that  do  re-  15.  (jfaudete  cum  gaudentibus, 
joice,  and  weep  with  them  that  weep,  flete  cum  tientibus ; 

16.  Be  of  the  same  mind  one  16.  Mutuo  alii  in  alios  sensu 
toward  another.  IVIind  not  high  aifecti,  non  arroganter  de  vobis 
things,  but  condescend  to  men  of  sentientes,  sed  humilibus  vos  accom- 
low  estate.  Be  not  wise  in  your  own  modantes :  ne  sitis  apud  vos  ipsos 
conceits.  prudentes. 

14.  Bless  them,  &c.  I  wish,  once  for  all,  to  remind  the 
reader,  that  he  is  not  scrupulously  to  seek  a  precise  order  as 
to  the  precepts  here  laid  down,  biit  must  be  content  to  have 
short  precepts,  unconnected,  though  suited  to  the  formation 
of  a  holy  life,  and  such  as  are  deduced  from  the  principle 
the  Apostle  laid  down  at  the  beginning  of  the  chapter. 

He  will  presently  give  direction  respecting  the  retaliation 
of  the  injuries  which  we  may  suffer :  but  here  he  requires 
something  even  more  difficult, — that  we  are  not  to  impre- 
cate evils  on  our  enemies,  but  to  wish  and  to  pray  God  to 
render  all  things  prosperous  to  them,  how  much  soever  they 
may  harass  and  cruelly  treat  us  :  and  this  kindness,  the  more 
difficult  it  is  to  be  practised,  so  with  the  more  intense 
desire  we  ought  to  strive  for  it ;  for  the  Lord  commands 
nothing,  with  respect  to  which  he  does  not  require  our 
obedience  ;  nor  is  any  excuse  to  be  allowed,  if  we  are  desti- 
tute of  that  disposition,  by  which  the  Lord  would  have  his 
people  to  differ  from  the  \mgodly  and  the  children  of  this 
world. 

Arduous  is  this,  I  admit,  and  wholly  opposed  to  the  nature 
of  man  ;  but  there  is  nothing  too  arduous  to  be  overcome 
by  the  power  of  God,  which  shall  never  be  wanting  to  us, 
provided  we  neglect  not  to  seek  for  it.     And  though  you 


CHAP.  XII.  15.  EPISTLE  TO  THE  ROMANS.  469 

can  hardly  find  one  who  has  made  such  advances  in  the  law 
of  the  Lord  that  he  fulfils  this  precept,  yet  no  one  can 
claim  to  be  the  child  of  God  or  glory  in  the  name  of  a 
Christian,  who  has  not  in  part  attained  this  mind,  and  who 
does  not  daily  resist  the  opposite  disposition. 

I  have  said  that  this  is  more  difiicult  than  to  let  go  revenge 
when  any  one  is  injured  :  for  though  some  restrain  their 
hands  and  are  not  led  away  by  the  passion  of  doing-  harm, 
they  yet  wish  that  some  calamity  or  loss  would  in  some 
way  happen  to  their  enemies ;  and  even  when  they  are  so 
pacified  that  they  wish  no  evil,  there  is  yet  hardly  one  in  a 
hundred  who  wishes  well  to  him  from  whom  he  has  received 
an  injury ;  nay,  most  men  daringly  burst  forth  into  impre- 
cations. But  God  by  his  word  not  only  restrains  our  hands 
from  doing  evil,  but  also  subdues  the  bitter  feelings  within  ; 
and  not  only  so,  but  he  would  have  us  to  be  solicitous  for 
the  wellbeing  of  those  who  unjustly  trouble  us  and  seek  our 
destruction. 

Erasmus  was  mistaken  in  the  meaning  of  the  verb  evko- 
<yelv,  to  bless  ;  for  he  did  not  perceive  that  it  stands  opposed 
to  curses  and  maledictions :  for  Paul  would  have  God  in 
both  instances  to  be  a  witness  of  our  patience,  and  to  see 
that  we  not  only  bridle  in  our  prayers  the  violence  of  our 
wrath,  but  also  show  by  praying  for  pardon  that  we  grieve 
at  the  lot  of  our  enemies  when  they  wilfully  ruin  themselves. 

1 5.  Rejoice  with  those  who  rejoice,  &c.  A  general  truth  is 
in  the  third  place  laid  down, — that  the  faithful,  regarding 
each  other  with  mutual  affection,  are  to  consider  the  con- 
dition of  others  as  their  own.  He  first  specifies  two  parti- 
cular things, — That  they  were  to  "rejoice  with  the  joyful, 
and  to  weep  with  the  weeping."  For  such  is  the  nature  of 
true  love,  that  one  prefers  to  weep  with  his  brother,  rather 
than  to  look  at  a  distance  on  his  grief,  and  to  live  in  plea- 
sure or  ease.  What  is  meant  then  is, — that  we,  as  much  as 
possible,  ought  to  sympathize  with  one  another,  and  that, 
whatever  our  lot  may  be,  each  should  transfer  to  himself  the 
feeling  of  another,  whether  of  grief  in  adversity,  or  of  joy  in 
prosperity.  And,  doubtless,  not  to  regard  with  joy  the  happi- 
ness of  a  brother  is  envy  ;  and  not  to  grieve  for  his  raisfor- 


470  COMMENTARIES  ON  THE  CHAP.  XII.  16. 

tunes  is  inliumanity.  Let  there  be  such  a  sympathy  among 
us  as  may  at  the  same  time  adapt  us  to  all  kinds  of  feelings. 

1 6.  Not  thinking  arrogantly  of  yourselves^  &c.  The  Apostle 
employs  words  in  Greek  more  significant,  and  more  suitable 
to  the  antithesis,  "  Not  thinking/'  he  says,  "  of  high  things :" 
by  which  he  means,  that  it  is  not  the  part  of  a  Christian 
ambitiously  to  aspire  to  those  things  by  which  he  may  excel 
others,  nor  to  assume  a  lofty  appearance,  but  on  the  contrary 
to  exercise  humility  and  meekness :  for  by  these  we  excel 
before  the  Lord,  and  not  by  j)ride  and  contempt  of  the 
brethren.  A  precept  is  fitly  added  to  the  preceding  ;  for 
nothing  tends  more  to  break  that  unity  which  has  been 
mentioned,  than  w^hen  we  elevate  ourselves,  and  aspire  to 
something  higher,  so  that  we  may  rise  to  a  higher  situation. 
I  take  the  term  humble  in  the  neuter  gender,  to  complete 
the  antithesis. 

Here  then  is  condemned  all  ambition  and  that  elation  of 
mind  which  insinuates  itself  under  the  name  of  magna- 
nimity ;  for  the  chief  virtue  of  the  faithful  is  moderation,  or 

1  The  first  clause  is  omitted.  The  text  of  Calvin  is,  "  Mutuo  alii  in 
alios  sensu  affecti ;"  to  ah-To  u;  aXXyiXov;  (p^oyovvTi; ;  "  Ititlem  alii  in  alios 
afiecti — Feel  alike  towards  one  another,"  Beza ;  "  Be  entirely  united  in 
your  regards  for  each  other,"  Doddridge ;  "  Be  of  the  same  disposition  to- 
wards one  another,"  Machnight.  The  verb  means  to  think,  or  to  feel,  or 
to  mind,  in  the  sense  of  attending  to,  or  aspiring  after  a  thing.  It  is  used 
also  in  the  next  clause,  evidently  in  the  last  sense,  minding.  There  is  no 
reason  why  its  meaning  should  be  different  here :  it  would  then  be,  "  !Mind 
the  same  thing  towards  one  another,"  that  is,  Do  to  others  what  you  ex- 
pect others  to  do  to  you.  It  is  to  reduce  to  an  axiom  what  is  contained  in 
the  former  verse.  We  may  indeed  give  this  version,  "  Feel  the  same,  or 
alike  towards  one  another,"  that  is,  sympathize  with  one  another :  and  this 
would  still  be  coincident  in  meaning  with  the  former  verse ;  and  it  would 
be  in  accordance  with  the  Apostle's  mode  of  writing. 

But  another  construction  has  been  given,  "  Think  the  same  of  one 
another,"  that  is.  Regard  one  another  alike  in  dignity  and  privilege  as 
Christians,  without  elevating  yourselves,  and  viewing  yourselves  better 
than  others.     This  would  well  agree  with  the  sentence  which  follows. 

The  two  following  clauses  are  thus  given  by  Doddridge,  "  Affect  not 
high  things,  but  condescend  to  men  of  low  rank," — and  by  Macknight, 
"Do  not  care  for  high  things  ;  but  associate  with  lowly  men."  The  word 
Tacruvor?,  is  not  found  in  the  New  Testament  to  be  applied  to  things,  but 
to  persons.  "  Associate "  is  perhaps  the  best  rendering  of  (rutct-xay'oiJ.ivoi, 
which  literally  means  to  withdraw  from  one  party  in  order  to  walk  with 
another :  they  were  to  withdraw  from  those  who  minded  high  things, 
and  walk  or  associate  with  the  himible  and  lowly.  "  And  cleave  to  the 
humble,"  is  the  Syriac  version. — Ed. 


CHAP.  XII.  17.  EPISTLE  TO  THE  ROMANS.  471 

rather  lowliness  of  mind,  whicli  ever  prefers  to  give  honour 
to  others,  rather  than  to  take  it  away  from  them. 

Closely  allied  to  this  is  what  is  subjoined  :  for  nothing 
swells  the  minds  of  men  so  much  as  a  high  notion  of  their 
own  wisdom.  His  desire  then  was,  that  we  should  lay  this 
aside,  hear  others,  and  regard  their  counsels.  Erasmus  has 
rendered  (f)povl/jbov<;,  arrogantes — arrogant ;  but  the  render- 
ing is  strained  and  frigid  ;  for  Paul  would  in  this  case  repeat 
the  same  word  without  any  meaning.  However,  the  most 
appropriate  remedy  for  curing  arrogance  is,  that  man  should 
not  be  over-wise  in  his  own  esteem. 

17.  Recompense  to  no  man  evil  17.  Nemini  malum  pro  malo  re- 
fer evil.  Provide  things  honest  in  pendentes,  providentes  bona  coram 
the  sight  of  all  men.  omnibus  hominibus. 

18.  If  it  be  possible,  as  much  as  18.  Si  fieri  potest,  quantum  est  in 
lieth  in  you,  live  peaceably  with  all  vobis,  cum  omnibus  hominibus  pa- 
men,  cem  habcntes ; 

19.  Dearly  beloved,  avenge  not  19.  Non  vosmetipsos  ulciscentes, 
yourselves,  but  ra</ier  give  place  unto  dilecti ;  sed  date  locum  irse  ;  scrip- 
Avrath :  for  it  is  written,  Vengeance  turn  est  enim,  Mihi  vindictam,  et 
is  mine ;  I  will  repay,  saith  the  Lord,  ego  rependam,  dicit  Dominus. 

1 7.  Repaying  to  no  one,  &c.  This  differs  but  little  from 
what  shortly  after  follows,  except  that  revenge  is  more  than 
the  kind  of  repaying  of  which  he  speaks  here ;  for  we  ren- 
der evil  for  evil  sometimes,  even  when  we  exact  not  the 
requiting  of  an  injury,  as  when  we  treat  unkindly  those  who 
do  us  no  good.  We  are  indeed  wont  to  form  an  estimate  of 
the  deserts  of  each,  or  of  what  they  merit  at  our  hands,  so 
that  we  may  confer  our  benefits  on  those,  by  whom  we  have 
been  already  obliged,  or  from  whom  we  expect  something : 
and  again,  when  any  one  denies  help  to  us  when  we  need  it, 
we,  by  returning  like  for  like,  as  they  say,  do  not  help  him 
in  time  of  need,  any  more  than  he  assisted  us.  There  are 
also  other  instances  of  the  same  kind,  in  which  evil  is  ren- 
dered for  evil,  when  there  is  no  open  revenge. 

Providing  good  things,  &c.  I  no  not  disapprove  of  the 
rendering  of  Erasmus,  "  Providently  preparing,"  (Provide 
parantes ;)  but  I  prefer  a  literal  rendering.  As  every  one 
is  more  than  justly  devoted  to  his  own  advantage,  and  provi- 
dent in  avoiding  losses,  Paul  seems  to  require  a  care  and  an 
attention  of  another  kind.    "What  is  meant  is,  that  we  ought 


472  COMMENTARIES  ON  THE  CHAP.  XII.  18. 

diligently  to  labour,  that  all  may  be  edified  by  our  honest 
dealings.  For  as  purity  of  conscience  is  necessary  for  us 
before  God,  so  uprightness  of  character  before  men  is  not  to 
be  neglected  :  for  since  it  is  meet  that  God  should  be  glori- 
fied by  our  good  deeds,  even  so  much  is  wanting  to  his 
glory,  as  there  is  a  deficiency  of  what  is  praiseworthy  in  us ; 
and  not  only  the  glory  of  God  is  thus  obscured,  but  he  is 
branded  with  reproach ;  for  whatever  sin  we  commit,  the 
ignorant  employ  it  for  the  purpose  of  calumniating  the  gospel. 

But  when  we  are  bidden  to  prepare  good  things  before 
men,^  we  must  at  the  same  time  notice  for  what  purpose :  it 
is  not  indeed  that  men  may  admire  and  praise  us,  as  this  is 
a  desire  which  Clirist  carefully  forbids  us  to  indulge,  since 
he  bids  us  to  admit  God  alone  as  the  witness  of  our  good 
deeds,  to  the  exclusion  of  all  men  ;  but  that  their  minds 
being  elevated  to  God,  they  may  give  praise  to  him,  that  by 
our  example  they  may  be  stirred  up  to  the  practice  of  right- 
eousness, that  they  may,  in  a  word,  perceive  the  good  and 
the  sweet  odour  of  our  life,  by  which  they  may  be  allured  to 
the  love  of  God.  But  if  we  are  evil  spoken  of  for  the  name 
of  Christ,  Ave  are  by  no  means  to  neglect  to  provide  good 
things  before  men :  for  fulfilled  then  shall  be  that  saying, 
that  we  are  counted  as  false,  and  are  yet  true.    (2  Cor.  vi.  8.) 

18.  If  it  he  -possible,  &c.  Peaceableness  and  a  life  so  or- 
dered as  to  render  us  beloved  by  all,  is  no  common  gift  in  a 
Christian.  If  we  desii'e  to  attain  this,  we  inust  not  only  be 
endued  with  perfect  uprightness,  but  also  with  very  courteous 
and  kind  manners,  which  may  not  only  conciliate  the  just 
and  the  good,  but  produce  also  a  favourable  impression  on 
the  hearts  of  the  ungodly. 

But  here  two  cautions  must  be  stated :  We  are  not  to 
seek  to  be  in  such  esteem  as  to  refuse  to  undergo  the  hatred 

^  "  Providentes  bona ;"  -T^o\ioi>vi/,ivot  KaXa, ;  "  procurantes  honesta — provid- 
ing honest  things,"  Beza ;  "  providing  things  reputable,"  Doddridge ; 
"  premeditating  things  comely,"  Macknight.  The  participle  means  to 
mind  beforehand,  to  prepare,  to  provide,  and  ako  to  take  care  of  or  to 
attend  to  a  thing.  "  Attending  to  things  honourable  "  may  be  the  render- 
ing here.  The  adjective  xako;,  means  fair,  good  ;  and  good  in  conduct  as 
here  is  not  "  comely,"  but  just,  right,  or  reputable,  as  Doddridge  renders 
it.  The  word  "  honest "  does  not  now  retain  its  original  idea  of  honour- 
able.—£<i, 


CHAP.  XII.  19.  EPISTLE  TO  THE  ROMAN'S.  473 

of  any  for  Christ,  whenever  it  may  he  necessary.  And  in- 
deed we  sec  that  there  are  some  who,  though  they  render 
themselves  amicable  to  all  by  the  sweetness  of  their  man- 
ners and  peaceableness  of  their  minds,  are  yet  hated  even 
by  their  nearest  connections  on  account  of  the  gosi^el.  The 
second  caution  is, — that  courteousness  sliould  not  degenerate 
into  compliance,  so  as  to  lead  us  to  flatter  the  vices  of  men 
for  the  sake  of  preserving  peace.  Since  then  it  cannot  al- 
ways be,  that  w^e  can  have  peace  with  all  men,  he  has  an- 
nexed two  particulars  by  way  of  exception,  If  it  he  possible, 
and,  as  far  as  you  can.  But  we  are  to  conclude  from  what 
piety  and  love  require,  that  we  are  not  to  violate  peace,  ex- 
cept when  constrained  by  either  of  these  two  things.  For 
we  ought,  for  the  sake  of  cherishing  peace,  to  bear  many 
things,  to  pardon  offences,  and  kindly  to  remit  the  full 
rigour  of  the  law ;  and  yet  in  such  a  way,  that  w^e  may  be 
prejDared,  whenever  necessity  requires,  to  fight  courageously : 
for  it  is  impossible  that  the  soldiers  of  Christ  should  have 
perpetual  peace  with  the  world,  whose  prince  is  Satan. 

19.  Avenge  not  yourselves,  &c.  The  evil  which  he  corrects 
here,  as  we  have  reminded  you,  is  more  grievous  than  tlie 
preceding,  which  he  has  just  stated ;  and  yet  both  of  them 
arise  from  the  same  fountain,  even  from  an  inordinate  love 
of  self  and  innate  pride,  which  makes  us  very  indulgent  to 
our  own  faults  and  inexorable  to  those  of  others.  As  then 
this  disease  begets  almost  in  all  men  a  furious  passion  for 
revenge,  whenever  they  are  in  the  least  degree  touched,  he 
commands  here,  that  how^ever  grievously  we  may  be  injured, 
we  are  not  to  seek  revenge,  but  to  commit  it  to  the  Lord. 
And  inasmuch  as  they  do  not  easily  admit  the  bridle,  who 
are  once  seized  with  this  wild  passion,  he  lays,  as  it  were, 
his  hand  upon  us  to  restrain  us,  by  kindly  addressing  us  as 
beloved. 

The  precept  then  is, — that  we  are  not  to  revenge  nor  seek 
to  revenge  injuries  done  to  us.  The  manner  is  added,  a 
place  is  to  be  given  to  wrath.  To  give  place  to  wa-ath,  is  to 
commit  to  the  Lord  the  right  of  judging,  which  they  take 
away  from  him  who  attempt  revenge.  Hence,  as  it  is  not 
lawful  to  usurp  the  office  of  God,  it  is  not  lawful  to  revenge  ; 


474  COiMMENTAEIES  ON  THE  CHAP.  XII.  19. 

for  we  thus  anticipate  the  judgment  of  God,  who  will  have 
this  office  reserved  for  himself  He  at  the  same  time  inti- 
mates, that  they  shall  have  God  as  their  defender,  who 
patiently  wait  for  his  help ;  but  that  those  who  anticipate 
him  leave  no  place  for  the  help  of  God.^ 

But  he  prohibits  here,  not  only  that  we  are  not  to  execute 
revenge  with  our  own  hands,  but  that  our  hearts  also  are 
not  to  be  influenced  by  a  desire  of  this  kind  :  it  is  therefore 
superfluous  to  make  a  distinction  here  between  public  and 
private  revenge ;  for  he  who,  with  a  malevolent  mind  and 
desirous  of  revenge,  seeks  the  help  of  a  magistrate,  has  no 
more  excuse  than  when  he  devises  means  for  self-revenge. 
Nay,  revenge,  as  we  shall  presently  see,  is  not  indeed  at  all 
times  to  be  sought  from  God  :  for  if  our  petitions  arise  from 
a  private  feeling,  and  not  from  pure  zeal  produced  by  the 
Spirit,  we  do  not  make  God  so  much  our  judge  as  the  exe- 
cutioner of  our  depraved  passion. 

Hence,  we  do  not  otherwise  give  place  to  Avrath,  than 
when  with  quiet  minds  we  wait  for  the  seasonable  time  of 
deliverance,  praying  at  the  same  time,  that  they  who  are 
now  our  adversaries,  may  by  repentance  become  our  friends. 

For  it  is  written,  &c.  He  brings  proof,  taken  from  the 
song  of  Moses,  Deut.  xxxii.  35,  where  the  Lord  declares  that 
he  will  be  the  avenger  of  his  enemies ;  and  God's  enemies 
are  all  who  without  cause  oppress  his  servants.  "  He  who 
touches  you,"  he  says,  "  touches  the  pupil  of  mine  eye." 
With  this  consolation  then  we  ought  to  be  content, — that 
they  shall  not  escape  unpunished  who  undeservedly  oppress 
us, — and  that  we,  by  enduring,   shall  not  make  ourselves 

1  Many  have  been  the  advocates  of  this  exposition,  Chrysostom,  Theo- 
pliylact,  Luther,  Beza,  Hammond,  Mackivight,  Stuart,  &c.  But  there  is 
no  instance  of  the  expression,  "  to  give  place,"  having  this  meaning.  In 
the  two  places  where  it  occurs,  it  means  to  give  way,  to  yield.  See  Luke 
xiv.  9 ;  Eph.  iv.  27.  Then  to  give  place  to  wrath,  is  to  yield  to  and 
patiently  to  endure  the  wrath  of  the  man  who  does  the  wrong.  Some 
have  maintained  that  the  meaning  is,  that  the  injured  man  is  to  give  place 
to  his  own  wrath,  that  is,  allow  it  time  to  cool :  but  this  view  comports 
not  with  the  passage.  The  subject  is,  that  a  Christian  is  not  to  retaliate, 
or  to  return  wrath  for  wrath,  but  to  endure  the  wrath  of  his  enemy,  and 
to  leave  the  matter  in  the  hand  of  God.  With  this  sense  the  quotation 
accords  as  much  as  with  that  given  by  Calvin.  Not  a  few  have  taken 
this  view,  Basil,  Ambrose,  Drusius,  Mede,  Doddridge,  Scott,  &c. — Ed. 


CHAP.  XII.  20.  EPISTLE  TO  THE  ROMANS.  475 

more  subject  or  open  to  the  injuries  of  the  wicked,  but,  on 
the  contrary,  shall  give  place  to  the  Lord,  who  is  our  only- 
judge  and  deliverer,  to  bring  us  help. 

Though  it  be  not  indeed  lawful  for  us  to  pray  to  God  for 
vengeance  on  our  enemies,  but  to  pray  for  their  conversion, 
that  they  may  become  friends  ;  yet  if  they  proceed  in  their 
impiety,  what  is  to  happen  to  the  despisers  of  God  will 
happen  to  them.  But  Paul  quoted  not  this  testimony  to 
show  that  it  is  right  for  us  to  be  as  it  were  on  fire  as  soon 
as  we  are  injured,  and  according  to  the  impulse  of  our  flesh, 
to  ask  in  our  prayers  that  God  may  become  the  avenger  of 
our  injuries ;  but  he  first  teaches  us  that  it  belongs  not  to 
us  to  revenge,  except  we  would  assume  to  ourselves  the  ofiice 
of  God  ;  and  secondly,  he  intimates,  that  we  are  not  to  fear 
that  the  wicked  will  more  furiously  rage  when  they  see  us 
bearing  patiently  ;  for  God  does  not  in  vain  take  upon  him- 
self the  ofiice  of  executing  vengeance. 

20.  Therefore  if  thine  enemy  20.  Itaque  si  esurit  inimicus  tuus, 
hunger,  feed  him  ;  if  he  thirst,  give  pasce  ilium  ;  si  sitit,  potuni  da  illi : 
him  drink :  for  in  so  doing  thou  shalt  hoc  enim  faciens  carbones  ignis  con- 
heap  coals  of  fire  on  his  head.  geres  in  caput  ipsius. 

21.  Be  not  overcome  of  evil,  but  21.  Ne  vincaris  a  male,  sed  vin- 
overcome  evil  with  good.  cas  bono  malum. 

20.  If  there/ore,  &c.  He  now  shoAvs  how  we  may  really 
fulfil  the  precepts  of  not  revenging  and  of  not  repaying  evil, 
even  when  we  not  only  abstain  from  doing  injury  but  when 
we  also  do  good  to  those  who  have  done  wrong  to  us  ;  for  it 
is  a  kind  of  an  indirect  retaliation  when  we  turn  aside  our 
kindness  from  those  by  whom  we  have  been  injured.  Under- 
stand as  included  under  the  words  meat  and  drink,  all  acts 
of  kindness.  Whatsoever  then  may  be  thine  ability,  in 
whatever  business  thy  enemy  may  want  either  thy  wealth, 
or  thy  counsel,  or  thy  efibrts,  thou  oughtest  to  help  him. 
But  he  calls  him  our  enemy,  not  whom  we  regard  with 
hatred,  but  him  who  entertains  enmity  towards  us.  And  if 
they  are  to  be  helped  according  to  the  flesh,  much  less  is 
their  salvation  to  be  opposed  by  imprecating  vengeance  on 
them. 

Thou  shalt  heap  coals  of  fire,  &c.     As  we  are  not  willing 


476  COMMENTARIES  ON  THE  CHAP.  XII.  21. 

to  lose  our  toil  and  labour,  lie  shows  what  fruit  will  follow, 
when  we  treat  our  enemies  with  acts  of  kindness.  But  some 
by  coals  understand  the  destruction  which  returns  on  the 
head  of  our  enemy,  when  we  show  kindness  to  one  unworthy, 
and  deal  with  him  otherwise  than  he  deserves ;  for  in  this 
manner  his  guilt  is  doubled.  Others  prefer  to  take  this 
view,  that  when  he  sees  himself  so  kindly  treated,  his  mind 
is  allured  to  love  us  in  return.  I  take  a  simpler  view,  that 
his  mind  shall  be  turned  to  one  side  or  another ;  for  doubt- 
less our  enemy  shall  either  be  softened  by  our  benefits,  or 
if  he  be  so  savage  that  nothing  can  tame  him,  he  shall  yet 
be  burnt  and  tormented  by  the  testimony  of  his  own  con- 
science, on  finding  himself  overwhelmed  with  our  kindness.^ 
21.  Be  not  overcome  hy  evil,  &c.  This  sentence  is  laid 
down  as  a  confirmation  ;  for  in  this  case  our  contest  is  alto- 
gether with  perverseness,  if  we  try  to  retaliate  it,  we  con- 
fess that  we  are  overcome  by  it ;  if,  on  the  contrary,  we 
return  good  for  evil,  by  that  very  deed  we  show  the  invin- 
cible firmness  of  our  mind.  This  is  truly  a  most  glorious 
kind  of  victory,  tlie  fruit  of  which  is  not  only  apprehended 
by  the  mind,  but  really  perceived,  while  the  Lord  is  giving 
success  to  their  patience,  than  which  they  can  wish  nothing 

*  Calvin  has  in  this  exposition  followed  Chrysostom  and  Theodoret. 
The  former  part  no  doubt  contains  the  right  view  ;  the  following  verse 
proves  it,  "  Overcome  evil  with  good."  The  idea  of  "  heaping  coals  of 
fire"  is  said  to  have  been  derived  from  the  practice  of  heaping  coals  on  the 
fire  to  melt  hard  metals  ;  but  as  "  the  coals  of  fire"  must  mean  "  burning 
coals,"  as  indeed  the  word  in  Prov.  xxv.  22,  whence  the  passage  is  taken, 
clearly  means,  this  notion  cannot  be  entertained.  It  seems  to  be  a  sort 
of  a  proverbial  saying,  signifying  something  intolerable,  which  cannot  be 
borne  without  producing  strong  efiects.  Such  is  represented  to  be  kind- 
ness to  an  €nemy,  to  feed  him  when  hungry  and  to  give  him  drink  when 
thirsty,  has  commonly  such  a  power  over  him  that  he  cannot  resist  its  in- 
fluence, no  more  than  he  can  withstand  the  scorching  heat  of  burning 
coals.  Of  course  the  natural  tendency  of  such  a  conduct  is  all  that  is  in- 
tended, and  not  that  it  invariably  produces  such  an  effect ;  for  in  Scripture 
things  are  often  stated  in  this  way ;  but  human  nature  is  such  a  strange 
thing,  that  it  often  resists  what  is  right,  just,  and  reasonable,  and  reversed, 
as  it  were,  the  very  nature  of  things. 

It  is  not  true  what  Whitby  and  others  have  held,  that  "  coals  of  fire" 
always  mean  judgments  or  punishment.  The  word  indeed  in  certain  con- 
nections, as  in  Ps.  xviii.  13 ;  cxl.  11,  has  this  meaning,  but  in  Prov.  xxv. 
22,  it  cannot  be  taken  in  this  sense,  as  the  preceding  verse  most  clearly 
proves.  There  is  no  canon  of  interpretation  more  erroneous  than  to  make 
words  or  phrases  to  bear  the  same  meaning  in  every  place. — Ed. 


CHAP.  XIII.  1.  EPISTLE  TO  THE  ROMANS.  4/7 

better.  On  the  other  hand,  he  who  attempts  to  overcome 
evil  with  evil,  may  perhaps  surpass  his  enemy  in  doing-  injury, 
but  it  is  to  his  own  ruin  ;  for  by  acting  thus  he  carries  on 
war  for  the  devil. 


<  CHAPTER  XIII.  > 

1.  Let  every  soiil  be  subject  unto  1.  Oranis  anima  potestatibus  su- 
the  higher  powers.  For  there  is  no  pereminentibus  subdita  sit :  non 
power  but  of  God:  the  powers  that  enim  est  potestas,  nisi  a  Deo:  quje 
be  are  ordained  of  God.  vero   sunt  potestates   a  Deo   sunt 

ordinatse. 

2.  Whosoever  therefore  resisteth         2.   Itaque   qui   resistit  potestati, 
the  power,  resisteth  the  ordinance  of    Dei   ordinationi    resistit ;  qui  vero 
God  ;  and  they  that  resist  shall  re-     restiterint  judicium  sibi  accersent. 
ceive  to  themselves  damnation. 

1.  Let  every  soul,^  &c.  Inasmuch  as  he  so  carefully 
handles  this  subject,  in  connection  with  what  forms  the 
Christian  life,  it  appears  that  he  was  constrained  to  do  so  by 
some  great  necessity  which  existed  especially  in  that  age, 
though  the  preaching  of  the  gospel  at  all  times  renders  this 
necessary.  There  are  indeed  always  some  tumultuous 
spirits  who  believe  that  the  kingdom  of  Christ  cannot  be 
sufficiently  elevated,  unless  all  earthly  powers  be  abolished, 
and  that  they  cannot  enjoy  the  liberty  given  by  him,  except 
they  shake  oif  eveiy  yoke  of  human  subjection.  This  error, 
however,  possessed  the  minds  of  the  Jews  above  all  others  ; 
for  it  seemed  to  them  disgraceful  that  the  offspring  of  Abra- 
ham, whose  kingdom  flourished  before  the  Redeemer's 
coming,  should  now,  after  his  appearance,  continue  in  sub- 
mission to  another  power.  There  was  also  another  thing 
which  alienated  the  Jews  no  less  than  the  Gentiles  from 
their  rulers,  because  they  all  not  only  hated  piety,  but  also 
persecuted  religion  with  the  most  hostile  feelings.     Hence 

'  "  Anima,"  ^/'y;t»(,  not  only  the  Hebrews,  (see  Gen  xiv.  21 ;  xlvi.  27.) 
but  the  Greeks  also  designate  man  by  this  word.  Man  is  sometimes  de- 
signated by  his  immaterial  part,  soul,  and  sometimes  by  his  material  part, 
Jlesh,  or  body,  as  in  ch.  xii.  1.  One  author  says  that  the  word  soul  is  used 
here  in  order  to  show  that  the  obedience  enforced  should  be  from  the  soul, 
not  feigned,  but  sincere  and  genuine.  Let  every  soul,  that  is"  every  one," 
says  Grotius,  "  even  apostles,  prophets,  and  bishops." — Ed. 


478  COMMENTARIES  ON  THE  CHAP.  XIII.  1. 

it  seemed  unreasonable  to  acknowledo-e  them  for  leofitimate 
princes  and  rulers,  who  were  attempting  to  take  away  the 
kingdom  from  Christ,  the  only  Lord  of  heaven  and  earth. 

By  these  reasons,  as  it  is  probable,  Paul  was  induced  to 
establish,  with  greater  care  than  usual,  the  authoi'ity  of 
magistrates,  and  first  he  lays  down  a  general  precept,  which 
briefly  includes  what  he  afterwards  says :  secondly,  he  sub- 
joins an  exposition  and  a  proof  of  his  precept. 

He  calls  them  the  higher  powers,^  not  the  supreme,  who 
possess  the  chief  authority,  but  such  as  excel  other  men. 
Magistrates  are  then  thus  called  with  regard  to  their  sub- 
jects, and  not  as  compared  with  each  other.  And  it  seems 
indeed  to  me,  that  the  Apostle  intended  by  this  word  to 
take  away  the  frivolous  curiosity  of  men,  who  are  wont 
often  to  inquire  by  what  right  they  who  rule  have  obtained 
their  authority  ;  but  it  ought  to  be  enough  for  us,  that  they 
do  rule;  for  they  have  not  ascended  by  their  own  power 
into  this  high  station,  but  have  been  placed  there  by  the 
Lord's  hand.  And  by  mentioning  every  soul,  he  removes 
every  exception,  lest  any  one  should  claim  an  immunity 
from  the  common  duty  of  obedience.^ 

For  there  is  no  power,  &c.  The  reason  why  we  ought  to 
be  subject  to  magistrates  is,  because  they  are  constituted 
by  God's  ordination.  For  since  it  pleases  God  thus  to  go- 
vern the  world,  he  who  attempts  to  invert  the  order  of  God, 
and  thus  to  resist  God  himself,  desj^ises  his  power ;  since  to 

^  "  Potestates  supereminentes — pre-eminent  powers."  Hammond  ren- 
ders the  words  llouriais  v^ri^ix'^'^'^'h  supreme  powers,  meaning  kings,  and 
refers  to  a^x'^'^^s  in  ver.  3,  as  a  proof:  but  this  word  means  magistrates 
as  well  as  kings.  See  Acts  xvii,  98.  The  ruling  power  as  exercised  by 
those  in  authority  is  evidently  what  is  meant  here,  without  any  reference 
to  any  form  of  government.  Of  course  obedience  to  kings,  or  to  em- 
perors, or  to  any  exercising  a  ruling  power,  whatever  name  they  may  bear, 
is  included. — Ed. 

•  Grotius  qualifies  this  obedience  by  saying,  that  it  should  not  extend 
to  what  is  contrary  to  the  will  of  God.  But  it  is  remarkable,  that  often 
in  Scripture  things  are  stated  broadly  and  without  any  qualifying  terms, 
and  yet  they  have  limits,  as  it  is  clear  from  other  portions.  This  peculi- 
arity is  worthy  of  notice.  Power  is  from  God,  the  abuse  of  power  is  from 
what  is  evil  in  men.  The  Apostle  throughout  refers  only  to  power  justly 
exercised.  He  does  not  enter  into  the  subject  of  tyranny  and  oppression. 
And  this  is  probably  the  reason  why  he  does  not  set  limits  to  the  obedience 
required :  he  contemplated  no  other  than  the  proper  and  legitimate  use 
of  power. — Ed. 


CHAP.  XIII.  2.  EPISTLE  TO  THE  ROMANS.  479 

despise  the  providence  of  him  who  is  the  founder  of  civil 
power,  is  to  carry  on  war  with  him.  Understand  further, 
that  powers  are  from  God,  not  as  pestilence,  and  famine,  and 
wars,  and  other  visitations  for  sin,  are  said  to  be  from  him  ; 
but  because  he  has  appointed  them  for  the  legitimate  and 
just  government  of  the  world.  For  though  tyrannies  and 
unjust  exercise  of  power,  as  they  are  full  of  disorder,  {ara^- 
ta<i,)  are  not  an  ordained  government ;  yet  the  right  of 
government  is  ordained  by  God  for  the  wellbeing  of  man- 
kind. As  it  is  lawful  to  repel  wars  and  to  seek  remedies 
for  other  evils,  hence  the  Apostle  commands  us  willingly 
and  cheerfully  to  respect  and  honour  the  right  and  authority 
of  magistrates,  as  useful  to  men  :  for  the  punishment  which 
God  inflicts  on  men  for  their  sins,  we  cannot  properly  call 
ordinations,  but  they  are  the  means  Avhich  he  designedly 
appoints  for  the  preservation  of  legitimate  order. 

2.  And  they  who  7'esist,  &c.  As  no  one  can  resist  God 
but  to  his  own  ruin,  he  threatens,  that  they  shall  not  be 
unpunished  who  in  this  respect  oppose  the  providence  of 
God.  Let  us  then  beware,  lest  we  incur  this  denunciation. 
And  hj  judgment,^  I  understand  not  only  the  punishment 
which  is  inflicted  by  the  magistrate,  as  though  he  had  only 
said,  that  they  would  be  justly  punished  who  resisted  author- 
ity ;  but  also  the  vengeance  of  God,  however  it  may  at 
length  be  executed:  for  he  teaches  us  in  general  what  end 
awaits  those  who  contend  with  God. 

3.  For  rulers  are  not  a  terror  to  3.  Principes  enim  non  sunt  ter- 
good  Avorks,  but  to  the  evil.     Wilt  rori  bonis  operibus  sed  malis :    vis 
thou   then    not    be   afraid   of   the  ergo  non  timere  potestateiii  ?  bene 
power?  Do  that  which  is  good,  and  fac,  et  habebis  laudem  ab  ea  ; 
thou  shalt  have  jiraise  of  the  same : 

4.  For  he  is  the  minister  of  God  4.  Dei  enim  minister  est  tibi  in 
to  thee  for  good.  But  if  thou  do  bonum  :  si  vero  quid  mali  feceris, 
that  which  is  evil,  be  afraid ;  for  he  time  ;  non  enim  frustra  gladium 
beareth  not  the  sword  in  vain :  for  gerit ;  Dei  enim  minister  est,  vin- 
he  is  the  minister  of  God,  a  revenger  dex  in  iram  adversus  eos  qui  male 
to    execute  wrath    upon   him   that  agunt.^ 

doeth  evil. 

1  '•'  Judicium,"  x^!fia  ;  some  render  it  "  punishment ;"  Beza,  '•'  con- 
demnation." The  word  is  used  in  both  senses:  but  according  to  the 
tenor  of  the  former  part  of  the  verse,  it  seems  that  the  Apostle  means 
that  which  is  inflicted  by  God. — Ed. 

*  The  words,  "  Vindex  in  iram  adversus  eos  qui  male  agunt,"   can 


480  COMMENTARIES  ON  THE  CHAP.  XIII.  o. 

3.  For  princes,  &c.  He  now  commends  to  us  obedience 
to  princes  on  the  ground  of  utility ;  for  the  causative  jap, 
for,  is  to  be  referred  to  the  first  proposition,  and  not  to  the 
last  verse.  Now,  the  utility  is  this, — that  the  Lord  has  de- 
signed in  this  way  to  provide  for  the  tranquillity  of  the  good, 
and  to  restrain  the  waywardness  of  the  wicked  ;  by  which 
two  things  the  safety  of  mankind  is  secured  :  for  except 
the  fury  of  the  wicked  be  resisted,  and  the  innocent  be 
protected  from  their  violence,  all  things  would  come  to  an 
entire  confusion.  Since  then  this  is  the  only  remedy  by 
which  mankind  can  be  preserved  from  destruction,  it  ought 
to  be  carefully  observed  by  us,  unless  we  wish  to  avow  our- 
selves as  the  public  enemies  of  the  human  race. 

And  he  adds.  Wilt  not  thou  then  fear  the  power  ?  Do  good. 
By  this  he  intimates,  that  there  is  no  reason  why  we  should 
dislike  the  magistrate,  if  indeed  we  are  good ;  nay,  that  it 
is  an  implied  proof  of  an  evil  conscience,  and  of  one  that  is 
devising  some  mischief,  when  any  one  wishes  to  shake  off 
or  to  remove  from  himself  this  yoke.  But  he  sj)eaks  here 
of  the  true,  and,  as  it  were,  of  the  native  duty  of  the  magis- 
trate, from  which  however  they  who  hold  j)ower  often  de- 
generate ;  yet  the  obedience  due  to  princes  ought  to  be 
rendered  to  them.  For  since  a  wicked  prince  is  the  Lord's 
scourge  to  punish  the  sins  of  the  people,  let  us  remember, 
that  it  happens  through  our  fault  that  this  excellent  bless- 
ing of  God  is  turned  into  a  curse. 

Let  us  then  continue  to  honour  the  good  aj)pointment  of 
God,  which  may  be  easily  done,  provided  we  impute  to  our- 
selves whatever  evil  may  accompany  it.  Hence  he  teaches 
us  here  the  end  for  which  magistrates  are  instituted  by  the 
Lord  ;  the  happy  effects  of  which  would  always  appear,  were 
not  so  noble  and  salutary  an  institution  marred  through  our 
fault.  At  tlie  same  time,  princes  do  never  so  far  abuse  their 
power,  by  harassing  the  good  and  innocent,  that  they  do  not 
retain  in  their  tyranny  some  kind  of  just  government :  there 
can  then  be  no  tyranny  which  does  not  in  some  resj^ects 
assist  in  consolidating  the  society  of  men. 

hardly  be  translated  ;  and  the  latter  part  is  improperly  put  in  the  plural. 
—Ed. 


CHAP.  XIII.  4.  EPISTLE  TO  THE  ROMANS.  481 

He  has  here  noticed  two  tilings,  wliich  even  philosophers 
have  considered  as  making  a  part  of  a  well-ordered  adminis- 
tration of  a  commonwealth,  that  is,  rewards  for  the  good, 
and  punishment  for  the  wicked.  The  word  praise  has  here, 
after  the  Hebrew  manner,  a  wide  meaning. 

4.  For  he  is  God's  minister  for  good,  &c.  Magistrates 
may  hence  learn  what  their  vocation  is,  for  they  are  not  to 
rule  for  their  own  interest,  hut  for  the  public  good  ;  nor  are 
they  endued  with  unbridled  power,  but  what  is  restricted  to 
the  wellbeing  of  their  subjects  ;  in  short,  they  are  respon- 
sible to  God  and  to  men  in  the  exercise  of  their  power.  For 
as  they  are  deputed  by  God  and  do  his  business,  they  must 
give  an  account  to  him  :  and  then  the  ministration  which 
God  has  committed  to  them  has  a  regard  to  the  svibjects, 
they  are  therefore  debtors  also  to  them.  And  j^rivate  men 
are  reminded,  that  it  is  through  the  divine  goodness  that 
they  are  defended  by  the  sword  of  princes  against  injuries 
done  by  the  wicked. 

For  they  bear  not  the  sword  in  vain,  &c.  It  is  another 
part  of  the  office  of  magistrates,  that  they  ought  forcibly  to 
repress  the  waywardness  of  evil  men,  who  do  not  willingly 
suffer  themselves  to  be  governed  by  laws,  and  to  inflict  such 
punishment  on  their  oflences  as  God's  judgment  requires ; 
for  he  expressly  declares,  that  they  are  armed  with  the 
sword,  not  for  an  empty  show%  but  that  they  may  smite 
evil-doers. 

And  then  he  says,  An  avenger,  to  execute  wrath}  &c. 
This  is  the  same  as  if  it  had  been  said,  that  he  is  an  execu- 
tioner of  God's  wrath  ;  and  this  he  shows  himself  to  be  by 
having  the  sword,  which  the  Lord  has  delivered  into  his 
hand.  This  is  a  remarkable  passage  for  the  purpose  of  prov- 
ing the  right  of  the  sword  ;  for  if  the  Lord,  by  arming  the 
magistrate,  has  also  committed  to  him  the  use  of  the  sword, 
whenever  he  visits  the  guilty  with  death,  by  executing  God's 

1  Vindex  in  iram,  'ialiico;  lU  o^yhv ;  "  a  revenger  to  ecrecute  wrath,"  Cora. 
Ver.,  Doddridge ;  "  a  revenger  for  •wrath,"  Hammond.  Wrath  is  here 
taken  to  mean  punishment,  by  Luther,  Beza,  Grotins,  Mede,  &c.  See 
chap.  ii.  5;  iii.  5;  iv.  15.  The  phrase  then  might  be  rendered,  "con- 
demning to  punishment  the  doer  of  evil."  There  is  a  contrast  between 
"  for  wrath  "  and  "  for  good  "  at  the  beginning  of  the  verse. — Ed. 

2  H 


482  COMMENTARIES  ON  THE  CHAP.  XIII.  5. 

vengeance,  lie  obeys  his  commands.  Contend  then  do  they 
with  God  who  think  it  unlawful  to  shed  the  blood  of  wicked 
men. 

5.  Wherefore  ye,  must  needs  be  5.  Itaque  necesse  est  subjici,  non 
subject,  not  only  for  wrath,  but  also  modo  propter  iram,  sed  etiam  prop- 
for  conscience  sake.  ter  conscientiam. 

6.  For,  for  this  cause  pay  ye  tribute  6.  Propterea  enim  tributa  quoque 
also:  for  they  are  God's  ministers,  solutis;  ministri^  enuu  Dei  sunt,  in 
attending  continually  upon  tliis  very     hoc  incumbentes. 

thing. 

7.  Render  therefore  to  all  their  7.  Reddite    ergo   omnibus   quod 
dues :    tribute  to  whom  tribute  is  debetiu* ;    cui  tributum,  tributum ; 
due ;  custom  to  whom  custom  ;  fear  cui  vectigal,  vectigal ;  cui  timorem, 
to  whom  fear ;   lionour   to   whom  timorem ;  cui  honorem,  honorem. 
honour. 

5.  It  is  therefore  necessary,  &c.  What  he  had  at  first 
commanded  as  to  the  rendering  of  obedience  to  magistrates, 
he  now  briefly  repeats,  but  with  some  addition,  and  that  is, 
— that  we  ought  to  obey  them,  not  only  on  the  ground  of 
necessity  arising  from  man,  but  that  we  thereby  obey  God  ; 
for  by  wrath  he  means  the  punishment  which  the  magis- 
trates inflict  for  the  contempt  of  their  dignity;  as  though  he 
had  said,  "  We  must  not  only  obey,  because  we  cannot  with 
impunity  resist  the  powerful  and  those  armed  with  authority, 
as  injuries  are  wont  to  be  borne  with  which  cannot  be  re- 
pelled; but  we  ought  to  obey  willingly,  as  conscience  through 
God's  word  thus  binds  us."  Though  then  the  magistrate 
were  disarmed,  so  that  we  could  with  impunity  provoke  and 
despise  him,  yet  such  a  thing  ought  to  be  no  more  attempted 
than  if  we  were  to  see  punishment  suspended  over  us  ;  for  it 
belongs  not  to  a  private  individual  to  take  away  authority 
from  him  whom  the  Lord  has  in  power  set  over  us.  This 
whole  discourse  is  concerning  civil  government ;  it  is  there- 
fore to  no  purpose  that  they  who  would  exercise  dominion 
over  consciences  do  hence  attempt  to  establish  their  sacri- 
legious tyranny. 

1  "  Ministri,"  Xnrov^yo),  administrators,  functionaries,  the  performers  of 
public  services,  or  public  ministers,  according  to  Macknight.  Rulers  were 
called  before,  in  verse  4,  ^laxavm,  servants,  deacons,  ministers.  The  same 
titles  are  given  to  them  as  to  the  Apostles  and  ministers  of  the  gospel, 
and  even  to  Christ  himself:  and  they  are  said  to  be  the  ministers  and 
functionaries  of  God,  being  so  in  civil  matters,  as  those  are  in  spiritual 
things  who  preach  the  gospel. — Ed. 


CHAP.  XITI.  7.  EPISTLT;  to  the  ROMANS,  483 

6.  For  this  reason  also,  &c.  He  takes  occasion  to  intro- 
duce the  subject  of  tributes,  the  reason  for  which  he  deduces 
from  the  office  of  magistrates  ;  for  if  it  be  their  duty  to  de- 
fend and  safely  preserve  the  peace  of  the  good,  and  to  resist 
the  mischievous  attempts  of  the  Avickcd,  this  they  cannot  do 
unless  tliey  are  aided  by  sufficient  force.  Tributes  then  are 
justly  paid  to  support  such  necessary  expenses.^  But  re- 
specting the  proportion  of  taxes  or  tributes,  this  is  not  the 
jdace  to  discuss  the  subject ;  nor  does  it  belong  to  us  either  to 
prescribe  to  princes  how  much  thoy  ought  to  expend  in  every 
aifair,  or  to  call  them  to  an  account.  It  yet  behoves  them 
to  remember,  that  whatever  they  receive  from  the  people,  is 
as  it  were  public  property,  and  not  to  be  spent  in  the  grati- 
fication of  private  indulgence.  For  we  see  the  use  for  which 
Paul  appoints  these  tributes  which  are  to  be  paid — even  that 
kings  may  be  furnished  with  means  to  defend  their  subjects. 

7.  Render  then  to  all  what  is  due,  &c.  The  Apostle  seems 
here  summarily  to  include  the  particulars  in  which  the  duties 
of  subjects  towards  magistrates  consist, — that  they  are  to 
hold  them  in  esteem  and  honour, — that  they  are  to  obey 
their  edicts,  laws,  and  judgments, — that  they  are  to  pay 
tributes  and  customs.  By  the  word  fear,  he  means  obe- 
dience ;  by  customs  and  tributes,  not  only  imposts  and  taxes, 
but  also  other  revenues.^ 

Now  this  passage  confirms  what  I  have  already  said, — 
that  we  ought  to  obey  kings  and  governors,  whoever  they 
may  be,  not  because  we  are  constrained,  but  because  it  is  a 
service  acceptable  to  God ;  for  he  will  have  them  not  only 
to  be  feared,  but  also  honoured  by  a  voluntary  respect. 

'  The  •words  "  to  this  very  thing,"  tU  auro  Toiro,  seem  to  be  an  instance 
of  Hebraism,  as  JIST,  "  this,"  in  that  language  is  both  singular  and  plural, 
and  means  "  this,"  or  "  those,"  according  to  the  context.  "  To  these  very 
things,"  before  mentioned,  as  to  the  works  and  duties  of  magistrates, 
appears  to  be  the  meaning  here :  and  so  the  words  are  rendered  in  the 
Syriac  and  Ethiopic  versions.  A  singular  instance  is  found  at  the  be- 
gining  of  verse  9,  "  For  this,"  ro  ya^,  and  then  several  commandments  are 
mentioned ;  "  for  this  "  is  the  law,  says  Stuart ;  but  the  Avord  for  "  law  " 
is  of  a  different  gender.  What  we  would  say  in  English  is,  "for  these," 
&c.     It  is  a  Hebrew  idiom  transferred  into  Greek. — Ed. 

^  The  distinction  commonly  made  between  the  two  words  is  this, —  ifo^oj, 
"  tribute,"  is  a  tax  on  the  person  or  on  lands,  and  riXo;,  "  custom,"  is  what 
is  levied  on  merchandise. — Ed. 


481-  COMMENTARIES  ON  THE  CHAP.  XIII.  8. 

8.  Owe  no  man  any  thing,  bvit  to  8.  Neniini  quicquam  debeatis, 
love  one  another :  for  he  that  loveth  nisi  ut  invicem  diligatis ;  qui  enira 
another  hath  fultilled  the  law.  diligit  alterum  Legem  implevit. 

9.  For  this,  Thou  shalt  not  com-  9.  lUud  enim,  Non  nioechaberis, 
niit  adultery,  Thou  shalt  not  kill,  Non  occides,  Non  falsum  testimo- 
Thou  shalt  not  steal,  Thou  shalt  not  nium  dices,  Non  concupisces,  et  si 
bear  false  witness.  Thou  shalt  not  quodest  aliud  prseceptum.in  hocser- 
covet ;  and  if  there  he  any  other  com-  mone  comprehenditur,  Diliges  proxi- 
mandment,  it  is  briefly  comprehend-  mum  sicut  teipsum. 

ed  in  this  saying,  namely.  Thou  shalt 
love  thy  neighbour  as  thyself. 

10.  Love  Avorketh  no  ill  to  his  10.  Dilectio  proximo  malum  non 
neighboiu- :  therefore  love  is  the  ful-  infert :  plenitudo  ergo  legis  est  dilec- 
filling  of  the  law.  tio. 

8.  To  no  one  owe  ye,  &c.  There  are  those  who  think  that 
this  was  not  said  without  a  taunt,  as  though  Paul  was  answer- 
ing the  objection  of  those  who  contended  that  Christians 
were  burdened  in  having  other  precepts  than  that  of  love 
enjoined  them.  And  indeed  I  do  not  deny,  but  that  it  may 
be  taken  ironically,  as  though  he  conceded  to  those  who 
allowed  no  other  law  but  that  of  love,  what  they  required, 
but  in  another  sense.  And  yet  I  prefer  to  take  the  words 
simply  as  they  are  ;  for  I  think  that  Paul  meant  to  refer  the 
precept  respecting  the  power  of  magistrates  to  the  law  of 
love,  lest  it  should  seem  to  any  one  too  feeble  ;  as  though  he 
had  said, — "  When  I  require  you  to  obey  princes,  I  require 
nothing  more  than  what  all  the  faithful  ought  to  do,  as  de- 
manded by  the  law  of  love  :  for  if  ye  wish  well  to  the  good, 
(and  not  to  wish  this  is  inhuman,)  yo  ought  to  strive,  that 
the  laws  and  judgments  may  prevail,  that  the  administra- 
tors of  the  laws  may  have  an  obedient  people,  so  that  through 
them  peace  may  be  secured  to  all."  He  then  who  intro- 
duces anarchy,  violates  love ;  for  what  immediately  follows 
anarchy,  is  the  confusion  of  all  things.^ 

For  he  who  loves  another^  &c.  Paul's  design  is  to  reduce 
all  the  precej^ts  of  the  law  to  love,  so  that  we  may  know  that 
we  then  rightly  obey  the  commandments,  when  we  observe 
the  law  of  love,  and  when  we  refuse  to  undergo  no  burden 
in  order  to  keep  it.     He  thus  fully  confirms    what  he  has 

1  The  debt  of  love  is  to  be  always  paid,  and  is  always  due :  for  love  is 
ever  to  be  exercised.  We  are  to  pay  other  debts,  and  we  may  pay  them 
fully  and  finally ;  but  the  debt  of  love  ever  continues,  and  is  to  be  daily 
discharged . — Ed. 


CHAP.  Xlll.  I).  Ei'ISTLE  TO  THE  ROMANS.  48-5 

commanded  respecting  obedience  to  magistrates,  in  which 
consists  no  small  portion  of  love. 

But  some  are  here  impeded,  and  they  cannot  well  extri- 
cate themselves  from  this  difficulty, — that  Paul  teaches  us 
that  the  law  is  fulfilled  when  we  love  our  neighbour,  for  no 
mention  is  here  made  of  what  is  due  to  God,  which  ought 
not  by  any  means  to  have  been  omitted.  But  Paul  refers 
not  to  the  whole  law,  but  speaks  only  of  what  the  law  re- 
quires from  us  as  to  our  neighbour.  And  it  is  doubtless 
true,  that  tlie  whole  law  is  fulfilled  when  we  love  our  neigh- 
bours ;  for  true  love  towards  man  does  not  flow  except  from 
the  love  of  God,  and  it  is  its  evidence,  and  as  it  were  its 
effects.  But  Paul  records  here  only  the  precepts  of  the 
second  table,  and  of  these  only  he  speaks,  as  though  he  had 
said, — "  He  who  loves  his  neighbour  as  himself,  performs  his 
duty  towards  the  whole  world."  Puerile  then  is  the  gloss  of 
the  Sophists,  who  attempt  to  elicit  from  this  passage  what 
may  favour  justification  by  works :  for  Paul  declares  not 
what  men  do  or  do  not,  but  he  speaks  hypothetically  of  that 
which  you  will  find  nowhere  accomplished.  And  when  we 
say,  that  men  are  not  justified  by  works,  we  deny  not  that 
the  keeping  of  the  law  is  true  righteousness :  but  as  no  one 
performs  it,  and  never  has  performed  it,  we  say,  that  all  are 
excluded  from  it,  and  that  hence  the  only  refuge  is  in  the 
grace  of  Christ. 

9.  For  this,  Thou  shalt  not  commit  adultery,  &c.  It  can- 
not be  from  this  passage  concluded  what  precepts  are  con- 
tained in  the  second  table,  for  he  subjoins  at  the  end,  and  if 
there  he  any  other  pi'ecept.  He  indeed  omits  the  command 
respecting  the  honouring  of  parents  ;  and  it  may  seem 
strange,  that  what  especially  belonged  to  his  subject  should 
have  been  passed  by.  But  what  if  he  had  left  it  out,  lest  ho 
should  obscure  his  argument  ?  Though  I  dare  not  to  affirm 
this,  yet  I  see  here  nothing  wanting  to  answer  the  purpose 
he  had  in  view,  which  was  to  show, — that  since  God  in- 
tended nothing  else  by  all  his  commandments  than  to  teach 
us  the  duty  of  love,  we  ought  by  all  means  to  strive  to  per- 
form it.  And  yet  the  uncontentious  reader  will  readily  ac- 
knowledge, that  Paul  intended  to  prove,  by  things  of  a  like 


486  OOMMENTAllIES  OK  THE  CHAP.  XIII.  11. 

nature,  tliat  the  import  of  the  whole  law  is,  that  love  to- 
wards one  another  onght  to  be  exercised  by  us,  and  that 
what  he  left  to  be  implied  is  to  be  understood,  and  that  is, — 
that  obedience  to  magistrates  is  not  the  least  thing  which 
tends  to  nourish  peace,  to  preserve  brotherly  love. 

10.  Love  doeth  no  evil  to  a  neighbour,  &c.  He  demon- 
strates by  the  effect,  that  under  the  word  love  are  contained 
those  things  which  are  taught  us  in  all  the  commandments  ; 
for  he  who  is  endued  with  true  love  will  never  entertain  the 
thought  of  injuring  others.  What  else  does  the  whole  law 
forbid,  but  that  we  do  no  harm  to  our  neighbour  ?  This, 
however,  ought  to  be  applied  to  the  present  subject ;  for 
since  magistrates  are  the  guardians  of  peace  and  justice,  he 
who  desires  that  his  own  right  should  be  secured  to  every 
one,  and  that  all  may  live  free  from  wrong,  ought  to  defend, 
as  far  as  he  can,  the  power  of  magistrates.  But  the  enemies 
of  government  show  a  disposition  to  do  harm.  And  when 
he  repeats  that  the  fulfilling  of  the  law  is  love,  understand 
this,  as  before,  of  that  part  of  the  law  which  refers  to  man- 
kind ;  for  the  first  table  of  the  law,  which  contains  what  we 
owe  to  God,  is  not  here  referred  to  at  all. 

11.  And  that,  knowing  the  time,  11.  Hoc  enim,  quum  noverimus 
that  now  /<  is  high  time  to  awake  tempus,  quia  hora  est  qua  jam  e  som- 
ciut  of  sleep  :  for  now  is  our  salva-  no  expergiscamur  (nunc  enim  propior 
tion  nearer  than  when  we  believed,  est  salus  nostra  quam  quum  credi- 

dimus,) 

12.  The  night  is  far  spent,  the  12.  Nox  progressa  est,  dies  vero 
day  is  at  hand  :  let  us  therefore  cast  appropinquavit  :  abjiciamus  ergo 
off  the  works  of  darkness,  and  let  us  opera  tenebrarum,  et  induamus 
put  on  the  armour  of  light.  amia  lucis. 

13.  Let  us  walk  honestly,  as  in  13  Sicut  in  die  decenter  ambu- 
the  day  ;  not  in  rioting  and  drunken-  lemus :  non  comessationibus  neque 
ness,  not  in  chambering  and  wanton-  ebrietatibus,  neque  cubilibus  neque 
ness,  not  in  strife  and  envying  :  lasciviis,   neque   contentione  neque 

semulatione : 

14.  But  put  ye  on  the  Lord  Jesus  14.  Sed  induamini  Dominum  le- 
Christ,  and  make  not  provision  for  sura  Christum,  et  carnis  curam  ne 
the  flesh,  to  fulfil  the  lusts  thereof.       agatis  ad  concupiscentias. 

11.  Moreover,  &c.  He  enters  now  on  another  subject  of 
exhortation,  that  as  the  rays  of  celestial  life  had  begun  to 
shine  on  us  as  it  were  at  the  dawn,  we  ought  to  do  what 
they  are  wont  to  do  who  are  in  public  life  and  in  the  sight 
of  men,  who  take  diligent  care  lest  they  should  commit  any- 


CHAP.  XIII.  n.  EPISTLE  TO  THE  ROMANS.  487 

tiling  that  is  base  or  unbecoming;  for  if  they  do  anything 
amiss,  they  see  that  they  are  exposed  to  the  view  of  many 
witnesses.  But  we,  who  always  stand  in  the  sight  of  God 
and  of  angels,  and  whom  Christ,  the  true  sun  of  righteous- 
ness, invites  to  his  presence,  we  indeed  ought  to  be  mucli 
more  careful  to  beware  of  every  kind  of  pollution. 

The  import  then  of  the  words  is  this,  "  Since  we  know 
that  the  seasonable  time  has  already  come,  in  which  we 
should  awake  from  sleep,  let  us  cast  aside  whatever  belongs 
to  the  night,  let  us  shake  off  all  the  works  of  darkness,  since 
the  darkness  itself  has  been  dissipated,  and  let  us  attend  to 
the  works  of  light,  and  walk  as  it  becomes  those  who  are 
enjoying  the  day."  The  intervening  words  are  to  be  read 
as  in  a  parenthesis. 

As,  however,  the  words  are  metaphorical,  it  may  be  useful 
to  consider  their  meaning:  Ignorance  of  God  is  what  he 
calls  night;  for  all  who  are  thus  ignorant  go  astray  and 
sleep  as  people  do  in  the  night.  The  unbelieving  do  indeed 
labour  under  these  two  evils,  they  are  blind  and  they  are  in- 
sensible ;  but  this  insensibility  he  shortly  after  designated 
by  sleep,  which  is,  as  one  says,  an  image  of  death.  By  light 
he  means  the  revelation  of  divine  truth,  by  which  Christ  the 
sun  of  righteousness  arises  on  us.^  He  mentions  awake, 
by  which  he  intimates  that  we  are  to  be  equipped  and  pre- 
pared to  undertake  the  services  which  the  Lord  requires 
from  us.  The  works  of  darkness  are  shameful  and  wicked 
works  ;  for  night,  as  some  one  says,  is  shameless.      The 

'  The  preceding  explanation  of  night  and  day,  as  here  to  be  understood, 
does  not  comport  with  what  is  afterwards  said  on  verse  12.  The  distinc- 
tion between  uight  and  day.  when  ignorance  and  knowledge  are  intended, 
and  the  night  and  day  of  a  Christian,  ought  to  be  clearly  kept  in  view. 
The  first  is  what  is  here  described,  but  the  latter  is  what  the  passage  refers 
to.  And  the  sleep  mentioned  here  is  not  the  sleep  of  ignorance  and  un- 
belief, but  the  sleep,  the  torpor,  or  inactivity  of  Christians. 

That  the  present  state  of  believers,  their  condition  in  this  world,  is  meant 
here  by  "  night,"  and  their  state  of  future  glory  is  meant  by  "  day,"  ap- 
pears evident  from  the  words  which  follow,  "  for  nearer  now  is  oiu-  salva- 
tion than  when  we  believed."  Salvation  here,  as  in  chap.  viii.  24,  and  in 
1  Pet.  i.  9,  means  salvation  made  complete  and  perfect,  the  full  enjoyment 
of  all  its  blessings.  Indeed  in  no  other  sense  can  what  is  said  here  of  night 
and  day  be  appropriate.  The  night  of  heathen  ignorance  as  to  Christians 
had  already  passed,  and  the  day  of  gospel  light  was  not  approaching,  but 
had  appeared. — Ed. 


488  COMMENTARIES  ON  THi:  CHAP.XIII.il. 

armour  of  light  rci)resents  good,  and  temperate,  and  holy 
actions,  such  as  arc  suitable  to  the  day  ;  and  armour  is  men- 
tioned rather  than  works,  because  we  are  to  carry  on  a  war- 
fare for  the  Lord. 

But  the  particles  at  the  beginning,  And  this,  are  to  be 
read  by  themselves,  for  they  are  connected  with  what  is  gone 
before;  as  we  say  in  Latin  Adhcec — besides,  or  prceterea — 
moreover.  The  time,  he  says,  was  known  to  the  faithful,  for 
the  calling  of  God  and  the  day  of  visitation  required  a  new 
life  and  new  morals,  and  he  immediately  adds  an  explana- 
tion, and  says,  that  it  was  the  hour  to  awake :  for  it  is  not 
')(p6vo<;  but  KaLp6<i,  which  means  a  fit  occasion  or  a  seasonable- 
time.^ 

For  nearer  is  now  our  salvation,  &c.  This  passage  is  in 
various  ways  perverted  by  interpreters.  Many  refer  the 
word  believed  to  the  time  of  the  law,  as  though  Paul  had 
said,  that  the  Jews  believed  before  Christ  came ;  which 
view  I  reject  as  unnatural  and  strained  ;  and  surely  to  con- 
fine a  general  truth  to  a  small  part  of  the  Church,  would 
have  been  wholly  inconsistent.  Of  that  whole  assembly  to 
which  he  wrote,  how  few  were  Jews  ?  Then  this  declaration 
could  not  have  been  suitable  to  the  Romans.  Besides,  the 
comparison  between  the  night  and  the  day  does  in  my  judg- 
ment dissipate  every  doubt  on  the  point.  The  declaration 
then  seems  to  me  to  be  of  the  most  simjjle  kind, — "  Nearer 

1  The  words  kou  tovto,  according  to  Beza,  Grotius,  Mede,  &c.,  connect 
what  follows  with  the  preceding  exhortation  to  love,  "  And  this  do,  or  let 
ns  do,  as  we  know,"  &c.  But  the  whole  tenor  of  what  follows  by  no 
means  favours  this  view.  The  subject  is  wholly  difl'erent.  It  is  evidently 
a  new  subject  of  exhortation,  as  Calvin  says,  and  the  words  must  be  ren- 
dered as  he  proposes,  or  be  viewed  as  elliptical ;  the  word  "  I  say,"  or  •'  1 
command,"  according  to  Mackniijht,he'mg  understood,  "This  also  /  say, 
since  we  know  the  time,"  &c.  If  we  adopt  "  I  command,"  or  "  moreover," 
as  Calvin  does,  it  woidd  be  better  to  regard  the  participle  il^oTn  as  having 
the  meaning  of  an  imperative,  utt;  being  understood,  several  instances  of 
which  we  have  in  the  preceding  chapter,  verses  9,  16,  17.  The  whole  pas- 
sage would  then  read  better  in  this  manner, — 

11.  Moreover,  know  the  time,  that  it  is  even  now  the  very  time  for  us 
to  awake  from  sleep  ;  for  nearer  now  is  our  salvation  than  when  we 

12.  believed :  the  night  has  advanced,  and  the  day  has  approached  ;  let 
us  then  cast  away  the  works  of  darkness,  and  let  us  put  on  the 

13.  armoiu*  of  light ;  let  us,  as  in  the  day,  walk  in  a  becoming  manner, 
&zc.—Ed. 


CHAP.  XIII.  13.  EPiSTLE  TO  THE  ROMANS.  489 

is  salvation  now  to  us  than  at  that  time  when  we  hegan  to 
believe:"  so  that  a  reference  is  made  to  the  time  which  had 
preceded  as  to  their  faith.  For  as  the  adverb  here  used  is 
in  its  import  indefinite,  this  meaning  is  much  the  most 
suitable,  as  it  is  evident  from  what  follows\ 

12.  The  night  has  advanced,  and  tlie  day,  &c.  This  is  the 
season  which  he  had  just  mentioned  ;  for  as  the  faithful  are 
not  as  yet  received  into  full  light,  he  very  fitly  compares  to 
the  dawn  the  knowledge  of  future  life,  which  shines  on  us 
through  the  gospel :  for  day  is  not  put  here,  as  in  other 
places,  for  the  light  of  faith,  (otherwise  he  could  not  have 
said  that  it  was  only  approaching,  but  that  it  was  present, 
for  it  now  shines  as  it  were  in  the  middle  of  its  progress,) 
but  for  that  glorious  brightness  of  the  celestial  life,  the  be- 
ginnings of  which  are  now  seen  through  the  gospel. 

The  sum  of  what  he  says  is, — that  as  soon  as  God  begins 
to  call  us,  we  ought  to  do  the  same,  as  when  we  conclude 
from  the  first  dawn  of  the  day  that  the  full  sun  is  at  hand  ; 
we  ought  to  look  forward  to  the  coming  of  Christ. 

He  says  that  the  night  had  advanced,  because  we  are  not 
so  overwhelmed  with  thick  darkness  as  the  unbelieving  are, 
to  whom  no  spark  of  life  appears  ;  but  the  hope  of  resurrec- 
tion is  placed  by  the  gospel  before  our  eyes ;  yea,  the  light 
of  faith,  by  which  we  discover  that  the  full  brightness  of 
celestial  glory  is  nigh  at  hand,  ought  to  stimulate  us,  so 
that  we  may  not  grow  torpid  on  the  earth.  But  afterwards, 
when  he  bids  us  to  walk  in  the  light,  as  it  were  during  the 
day  time,  he  does  not  continue  the  same  metaphor;  for  he 
compares  to  the  day  our  present  state,  while  Christ  shines 
on  us.  His  purpose  was  in  various  waj^s  to  exhort  us, — at 
one  time  to  meditate  on  our  future  life  ;  at  another,  to  con- 
template the  present  favour  of  God. 

13.  Not  in  revellings,  &c.  He  mentions  here  three  kinds 
of  vices,  and  to  each  he  has  given  two  names, — intemper- 
ance and  excess  in  living, — carnal  lust  and  uncleanness, 
which  is  connected  with  it, — and  envy  and  contention.  If 
these  have  in  them  so  much  filthiness,  that  even  carnal  men 
are  ashamed  to  commit  them  before  the  eyes  of  men,  it  be- 
hoves us,  who  are  in  the  light  of  God,  at  all  times  to  abstain 


490  COMMENTARIES  ON  THE  CHAP.  XIII.  14. 

from  tliem  ;  yea,  even  when  we  are  withdrawn  from  the  pre- 
sence of  men.  As  to  the  third  vice,  though  contention  is 
put  before  envying,  there  is  yet  no  doubt  but  that  Paul  in- 
tended to  remind  us,  that  strifes  and  contests  arise  from  this 
fountain  ;  for  when  any  one  seeks  to  excel,  there  is  envying 
of  one  another ;  but  ambition  is  the  source  of  both  evils.^ 

14.  But  put  ye  on  the  Lord  Jesus  Christ,  &c.  This  meta- 
phor is  commonly  used  in  Scripture  with  respect  to  what 
tends  to  adorn  or  to  deform  man ;  both  of  which  may  be 
seen  in  his  clothing  :  for  a  filthy  and  torn  garment  dis- 
honours a  man  ;  but  what  is  becoming  and  clean  recom- 
mends him.  Now  to  put  on  Christ,  means  here  to  be  on 
every  side  fortified  by  the  power  of  his  Spirit,  and  be  there- 
by prepared  to  discharge  all  the  duties  of  holiness ;  for  thus 
is  the  image  of  God  renewed  in  us,  which  is  the  only  true 
ornament  of  the  soul.  For  Paul  had  in  view  the  end  of  our 
calling  ;  inasmuch  as  God,  by  adopting  us,  unites  us  to  the 
body  of  his  only-begotten  Son,  and  for  this  purpose, — that 
we,  renouncing  our  former  life,  may  become  new  men  in 
him.^  On  this  account  he  says  also  in  another  place,  that 
we  put  on  Christ  in  baptism.     (Gal.  iii.  27.) 

And  have  no  care,  &c.  As  long  as  we  carry  about  us  our 
flesh,  we  cannot  cast  away  every  care  for  it ;  for  though  our 
conversation  is  in  heaven,  we  yet  sojourn  on  earth.  The 
things  then  which  belong  to  the  body  must  be  taken  care  of, 

1  The  case  is  the  same  with  the  two  preceding  instances ;  the  vice  which 
seems  to  follow  is  placed  first.  Revelling  is  first  mentioned,  though 
drunkenness  goes  before  it ;  and  "  chambering,"  or  concubinage,  or  indul- 
gence in  unlawful  lusts  is  first  stated,  though  lasciviousness  or  wantonness 
is  the  source  from  which  it  proceeds.  It  is  an  example  of  the  Apostle's 
mode  of  writing  similar  to  what  we  find  in  chap.  xi.  29,  as  to  "  the  gifts 
and  calling  of  God,"  and  in  verse  33,  as  to  "  the  wisdom  and  knowledge  of 
God."— ^rf. 

2  Many  have  explained  "  the  putting  on  "  here  in  a  manner  wholly  in- 
consistent with  the  passage,  as  though  the  putting  on  of  Christ's  right- 
eousness was  intended.  Calvin  keeps  to  what  accords  with  the  context, 
the  putting  on  of  Christ  as  to  his  holy  image.  Sanctification,  arid  not 
justification,  is  the  subject  of  the  passage.  To  put  on  Christ,  then,  is  to 
put  on  his  virtues  and  graces,  to  put  on  or  be  endued  with  his  spirit,  to 
imitate  his  conduct  and  to  copy  his  example.  This  is  in  addition  to  the 
putting  him  on  as  our  righteousness,  and  not  as  a  substitute  for  it.  Both 
are  necessary :  for  Christ  is  our  sanctification,  the  author,  worker,  and  ex- 
ample of  it,  as  well  as  our  righteousness. — Ed. 


CHAP.  XIV.  1.  El'ISTLE  TO  THE  ROMANS.  491 

but  not  otherwise  than  as  they  are  lieljis  to  us  in  our  pil- 
grimage, and  not  that  they  may  make  us  to  forget  our  coun- 
try. Even  heatliens  have  said,  that  a  few  things  suffice 
nature,  but  that  the  appetites  of  men  are  insatiable.  Every 
one  then  who  Avishes  to  satisfy  the  desires  of  the  flesh,  must 
necessarily  not  only  fall  into,  but  be  immerged  in  a  vast  and 
deep  gulf 

Paul,  setting  a  bridle  on  our  desires,  reminds  us,  that  the 
cause  of  all  intemperance  is,  that  no  one  is  content  with  a 
moderate  or  lawful  use  of  things  :  he  has  therefore  laid  down 
this  rule, — that  we  are  to  provide  for  the  wants  of  our  flesh, 
but  not  to  indulge  its  lusts.  It  is  in  this  way  that  we  shall 
use  this  world  without  abusing  it. 


CHAPTER  XIV. 

1 .  Him  that  is  weak  in  the  faith  1 .  Eura  vero  qui  fide  est  imbecilla, 
receive  ye,  but  not  to  doubtful  dis-  suscipite,  non  ad  disceptationes  quses- 
putations.  tionum. 

2.  For  one  belie veth  that  he  may  2.  Qui  credit,  vescatur  quibusvis : 
eat  all  things :  another,  who  is  weak,  qui  autem  infirmus  est,  olera  edit, 
eateth  herbs. 

3.  Let  not  him  that  eateth  despise  3.  Qui  edit,  non  contemnat  eum 
him  that  eateth  not ;  and  let  not  him  qui  abstinet ;  et  qui  abstinet,  eum 
which  eateth  not  judge  him  that  eat-  non  condemnet  qui  edit :  Dominus 
eth :  for  God  hath  received  him.  enini  ilium  suscepit. 

4.  Who  art  thou  that  judgest  an-  4.  Tu  quis  es  qui  judicas  alienum 
other  man's  servant  ?  to  his  own  mas-  servum  ?  proprio  Domino  stat  vel 
ter  he  standeth  or  falleth  ;  yea,  he  cadit.  Stabit  vero  :  potens  est  enim 
shall  be  holden  up :  for  God  is  able  Deus  efficere  ut  stet. 

to  make  him  stand. 

1.  Him  indeed,  &c.  He  passes  on  now  to  lay  down  a  pre- 
cept especially  necessary  for  the  instruction  of  the  Church, 
— that  they  who  have  made  the  most  progress  in  Christian 
doctrine  should  accommodate  themselves  to  the  more  ignor- 
ant, and  emi^loy  their  own  strength  to  sustain  their  weak- 
ness ;  for  among  the  people  of  God  there  are  some  weaker 
than  others,  and  who,  except  they  are  treated  with  great 
tenderness  and  kindness,  will  be  discouraged,  and  become  at 
length  alienated  from  religion.  And  it  is  very  probable  that 
this  happened  especially  at  that  time  ;  for  the  Churches 
wore  formed  of  both  Jews  and  Gentiles  ;  some  of  whom, 


492  COxMMENTARIJiS  ON  THE  (JHAP.  XIV.  ]. 

havinff  been  lono-  accustomed  to  the  rites  of  the  Mosaic  law, 
having  been  brought  up  in  them  from  childhood,  were  not 
easily  drawn  away  from  them  ;  and  there  were  others  who, 
having  never  learnt  such  things,  refused  a  yoke  to  which 
they  had  not  been  accustomed/ 

Now,  as  man's  disposition  is  to  slide  from  a  difference  in 
opinion  to  quarrels  and  contentions,  the  Apostle  shows  how 
they  who  thus  vary  in  their  opinions  may  live  together  with- 
out any  discord ;  and  he  prescribes  this  as  the  best  mode, — 
that  they  who  are  strong  should  spend  their  labour  in  assist- 
ing the  weak,  and  that  they  who  have  made  the  greatest 
advances  should  bear  with  the  more  ignorant.  For  God,  by 
making  us  stronger  than  others,  does  not  bestow  strength 
that  we  may  oppress  the  weak  ;  nor  is  it  the  part  of  Chris- 
tian wisdom  to  be  above  measure  insolent,  and  to  despise 
others.  The  import  then  of  what  he  addresses  to  the  more 
intelligent  and  the  already  confirmed,  is  this, — that  the 
ampler  the  grace  which  they  had  received  from  the  Lord, 
the  more  bound  they  were  to  help  their  neighbours. 

Not  for  the  dehatings  of  questions?  This  is  a  defective  sen- 
tence, as  the  word  which  is  necessary  to  complete  the  sense 
is  wanting.  It  appears,  however,  evident,  that  he  meant 
nothino-  else  than  that  the  weak  should  not  be  wearied  with 

1  Some,  as  Haldane,  have  found  fault  with  this  classification,  as  there  is 
nothing  in  the  chapter  which  countenances  it.  But  as  the  Apostle's  ob- 
ject throughout  the  epistle  was  to  reconcile  the  Jews  and  Gentiles,  there 
is  reason  sufficient  to  regard  them  as  the  two  parties  here  intended :  and, 
as  C/ite/iJiers  justly  observes,  it  is  more  probable  that  the  Gentiles  were  the 
despisers,  inasmuch  as  the  Jews,  Avho,  like  Paul,  had  got  over  their  preju- 
dices, were  no  doubt  disposed  to  sympathize  with  their  brethren,  who  were 
still  held  fast  by  them. — Ed. 

^  Non  ad  disceptationes  qucestionum,  f^h  lU  hccK^lo-ns  ^iccXoyia-fiuiv ;  "  non 
ad  altercationes  disceptationmn — not  for  the  altercations  of  disputings"  or 
debatings,  Beza  ;  "  not  to  debates  about  matters  in  doubt,"  Doddridge ; 
"  not  in  order  to  the  strifes  of  disputations,"  Macknight.  Both  words  are 
in  the  plural  number  ;  therefore  to  give  the  first  the  sense  of  "judging," 
as  Hodge  does,  cannot  be  right ;  for  in  that  case  it  would  have  been  in  the 
singular  number.  The  words  may  be  rendered,  '•  not  for  the  solutions  of 
doubts."  One  of  the  meanings  of  the  first  word,  according  to  Hesychius, 
is  S(aAi/ff-/;— untying,  loosening,  dissolving  ;  and  for  the  latter,  see  Luke 
xxiv.  38,  and  1  Tim.  ii.  8.  According  to  the  frequent  import  of  the  pre- 
position £'';,  the  sentence  may  be  thus  paraphrased,  "Him  who  is  weak  in 
the  faith  receive,  but  not  that  ye  may  solve  his  doubts,"  or,  "  debate  his 
reasonings,"  or,  "  contend  in  disputations." — Ed. 


fHAP.  XTV.  2.  EPISTLE  TO  THE  ROMAxVS.  493 

fruitless  disputes.  But  wc  must  remember  the  subject  he 
now  handles :  for  as  many  of  the  Jews  still  clave  to  the 
shadows  of  the  law,  he  indeed  admits,  that  this  was  a  fault 
in  them  ;  he  yet  requires  that  they  should  be  for  a  time 
excused  ;  for  to  press  the  matter  urgently  on  them  might 
have  shaken  their  faith/ 

He  tlien  calls  those  contentious  questions  which  disturb  a 
mind  not  yet  sufficiently  establislied,  or  which  involve  it  in 
doubts.  It  may  at  the  same  time  be  proper  to  extend  tins 
farther,  even  to  any  thorny  and  difficult  qviestions,  by  which 
weak  consciences,  without  any  edification,  may  be  disquieted 
and  disturbed.  We  ought  then  to  consider  what  questions 
any  one  is  able  to  bear,  and  to  accommodate  our  teaching  to 
the  capacity  of  individuals. 

2.  Let  him  who  believes,  &c.  Wliat  Erasmus  has  followed 
among  the  various  readings  I  know  not  ;  but  he  has  muti- 
lated this  sentence,  which,  in  Paul's  words,  is  complete  ;  and 
instead  of  the  relative  article  he  has  improperly  introduced 
alius — one,  "  One  indeed  believes,"  &c.  That  I  take  the 
infinitive  for  an  imperative,  ought  not  to  appear  unnatural 
nor  strained,  for  it  is  a  mode  of  speaking  very  usual  with 
Paul.^     He  then  calls  those  believers  who  were  endued  with 

^  Scott's  remarks  on  this  verse  are  striking  and  appropriate, — "  Not- 
withstanding," he  says,  '•  the  authority  vested  by  Christ  in  his  Apostles, 
and  their  infalhbihty  in  delivering  his  doctrine  to  mankind,  differences  of 
opinion  prevailed  even  among  real  Christians  ;  nor  did  St.  Paul,  by  an 
express  decision  and  command,  attempt  to  put  a  final  termination  to 
them.  A  proposition  indeed  may  be  certain  and  important  truth  ;  yet  a 
man  cannot  profitably  receive  it  without  due  preparation  of  mind  and 
heart ; — so  that  a  compelled  assent  to  any  doctrine,  or  conformity  to  any 
outward  observances,  without  conviction,  would  in  general  be  hypocrisy, 
and  entirely  unavailing.  So  essential  are  the  rights  and  existence  of  pri- 
vate judgment,  in  all  possible  cases,  to  the  exercise  of  true  religion  !  and 
so  useless  an  encumbi'ance  would  an  infallible  judge  be,  for  deciding  con- 
troversies, and  producing  unanimity  among  Christians  !" 

^  This  is  true,  but  the  passage  here  seems  not  to  require  such  a  con- 
struction. Both  sentences  are  declarative,  announcing  a  fact  respecting 
two  parties  :  the  one  believed  he  might  eat  everything ;  the  other  did  eat 
only  herbs.  The  relative  '<>;,  when  repeated,  often  means  "  one,"  as  in  ver. 
5,  and  in  1  Cor.  xi.  21 :  and  the  article  o  stands  here  for  that  repetition; 
an  example  of  which  Raplielms  adduces  from  the  Greek  classics. 

Some  think  that  this  abstinence  from  meat  was  not  ])eculiar  to  the 
Jews ;  but  that  some  Gentiles  also  had  scruples  on  the  subject.  It  is  true 
that  heathens,  who  held  the  transmigration  of  souls,  did  not  eat  flesh  :  but 
it  is  not  likelv  that  abstinence,  arising  from  such  an  absurd  notion,  Avoidd 


494?  COMMENTARIES  ON  THE  CHAP.  XIV.  4. 

a  conscience  fully  satisfied ;  to  these  he  allowed  the  use  of 
all  things  without  any  diiference.  In  the  mean  time  the 
weak  did  eat  herbs,  and  abstained  from  those  things,  the 
use  of  which  he  thought  was  not  lawful.  If  the  common 
version  be  more  approved,  the  meaning  then  will  be, — that 
it  is  not  right  that  he  who  freely  eats  all  things,  as  he  be- 
lieves them  to  be  lawful,  should  require  those,  who  are  yet 
tender  and  weak  in  faith,  to  walk  by  the  same  rule.  But  to 
render  the  word  sick,  as  some  have  done,  is  absurd. 

3.  Let  not  him  who  eats,  &c.  He  wisely  and  suitably 
meets  the  faults  of  both  parties.  They  who  were  strong  had 
this  fault, — that  they  despised  those  as  superstitious  who 
were  scrupulous  about  insignificant  things,  and  also  derided 
them  :  these,  on  the  other  hand,  were  hardly  able  to  refrain 
from  rash  judgments,  so  as  not  to  condemn  M'hat  they  did 
not  follow  ;  for  whatever  they  perceived  to  be  contrary  to 
their  own  sentiments,  they  thought  was  evil.  Hence  he  ex- 
horts the  former  to  refrain  from  contempt,  and  the  latter 
from  excessive  moroseness.  And  the  reason  which  he  adds, 
as  it  belongs  to  both  parties,  ought  to  be  applied  to  the  two 
clauses, — "  When  you  see,"  he  says,  "a  man  illuminated  with 
the  knowledge  of  God,  you  have  evidence  enough  that  he  is 
received  by  the  Lord  ;  if  you  either  despise  or  condemn  him, 
you  reject  him  whom  God  has  embraced."^ 

4.  Who  art  thou  who  judgest,  &c.  "  As  you  would  act 
uncourteously,  yea,  and  presumptuously  among  men,  were 
you  to  bring  another  man's  servant  under  your  own  rules, 

have  been  thus  treated  by  the  Apostle.  It  indeed  appears  evident,  that 
the  abstinence  here  referred  to  did  arise  from  what  was  regarded  to  be  the 
will  of  God  :  and  though  abstinence  from  all  animal  food  was  not  enjoined 
on  the  Jews,  yet  it  appears  from  history  that  Jews,  living  among  heathens, 
wholly  abstained,  owing  to  the  fear  they  had  of  being  in  any  way  contami- 
nated.    This  was  the  case  with  Daniel  and  his  companions,  Dan.  i.  8-lG. 

Professor  Hodge  says,  in  a  note  on  this  passage,  "  Josephus  states  in  his 
life  (ch.  xxiii.)  that  certain  Jewish  priests,  wliile  at  Rome,  lived  entirely 
upon  fruit,  from  the  dread  of  eating  anything  unclean."  We  may  also 
suppose  that  some  of  the  Essenes,  who  abstained  both  from  meat  and  from 
wine,  were  among  the  early  converts, — Ed. 

'  The  last  clause  is  by  Haldane  confined  to  the  strong,  and  he  objects 
to  this  extension  of  it ;  and  certainly  the  following  verse  is  in  favour  of  his 
view,  for  the  weak,  the  condemner,  is  the  person  reproved,  and  therefore 
the  strong  is  he  who  to  his  own  master  stands  or  falls.  The  condemner 
throughout  is  the  weak,  and  the  despiser  is  the  strong. — Ed. 


CTIAP.  XIV.  4.  EPISTLE  TO  THE  ROMANS.  495 

and  try  all  his  acts  by  the  rule  of  your  own  will ;  so  you 
assume  too  much,  if  you  condemn  anything  in  God's  servant, 
because  it  does  not  please  you  ;  for  it  belongs  not  to  you  to 
prescribe  to  him  what  to  do  and  what  not  to  do,  nor  is  it 
necessary  for  him  to  live  according  to  your  law." 

Now,  though  the  power  of  judging  as  to  the  person,  and 
also  as  to  the  deed,  is  taken  from  us,  there  is  yet  much  dif- 
ference between  the  two  ;  for  we  ought  to  leave  the  man, 
whatever  he  may  be,  to  the  judgment  of  God  ;  but  as  to  his 
deeds  we  may  indeed  form  a  decisive  opinion,  though  not 
according  to  our  own  views,  but  according  to  the  word  of 
God  ;  and  the  judgment,  derived  from  his  word,  is  neither 
human,  nor  another  man's  judgment.  Paul  then  intended 
here  to  restrain  us  from  presumption  in  judging  ;  into  which 
they  fall,  who  dare  to  pronounce  anything  respecting  the 
actions  of  men  without  the  warrant  of  God's  word. 

To  his  own  Lord  he  stands  or  falls,  &c.  As  though  he 
said, — "  It  belongs  rightly  to  the  Lord,  either  to  disapprove, 
or  to  accept  what  his  servant  doeth  :  hence  he  robs  the  Lord, 
w^ho  attempts  to  talce  to  himself  this  authority."  And  he 
adds,  he  shall  indeed  stand  :  and  by  so  saying,  he  not  only 
bids  us  to  abstain  from  condemning,  but  also  exhorts  us  to 
mercy  and  kindness,  so  as  ever  to  hope  well  of  him,  in  Avhom 
we  perceive  anything  of  God  ;  inasmuch  as  the  Lord  has 
given  us  a  lioi^e,  that  he  will  fully  confirm,  and  lead  to  per- 
fection, those  in  whom  he  has  begun  the  work  of  grace. 

But  by  referring  to  the  power  of  God,  he  means  not 
simply,  as  though  he  had  said,  that  God  can  do  this  if  he 
will ;  but,  after  the  usual  manner  of  Scripture,  he  connects 
God's  will  with  his  power :  and  yet  he  speaks  not  here  of 
perpetuity,  as  though  they  must  stand  to  the  end  whom 
God  has  once  raised  up ;  but  he  only  reminds  us,  that  we 
are  to  entertain  a  good  hope,  and  that  our  judgments  should 
lean  this  way  ;  as  he  also  teaches  us  in  another  place,  "  He 
who  began  in  you  a  good  'work,  will  perform  it  to  the  end." 
(Phil.  i.  6.)  Li  short,  Paul  shows  to  what  side  their  judg- 
ments incline,  in  whom  love  abounds. 

5.  One  man  esteemeth  one  day  5.  Hie  quidem  diem  prse  die 
above  another ;  another  esteemeth     aestimat ;  ille  autem  pera^que  sestimat 


40G  COMMENTARIES  ON  THE  OIIAP.  XIV.  5. 

every  day  alike.     Let  every  man  be  omnem    diem.       Unusquisque  sen- 

fully  persuaded  in  his  own  mind.  tentiai  sure  certus  sit. 

6.    He  that    regardeth  the  day,  6.  Qui  curat  diem,  Domino  curat ; 

regardeth  it  unto  the  Lord  ;  and  he  qui  non  curat   diem,  Domino  non 

that  regardeth  not  the  day,  to  the  curat.     Qui  vescitur,  Domino  ves- 

Lord   he  doth  not  regard  it.     He  citiu-,  gratias  enim  agit  Deo  ;  et  qui 

that  eateth,  eateth  to  the  Lord,  for  abstinet,  Domino  abstinet,  et  gratias 

he  giveth  God  thanks  ;  and  he  that  agit  Deo. 
eateth  not,  to  the  Lord  he  eateth 
not,  and  giveth  God  thanks. 

5.  One  indeed,  &c.  He  had  spoken  before  of  scruples  in 
the  choice  of  meats  ;  he  now  adds  another  example  of  dif- 
ference, that  is,  as  to  days  ;  and  both  these  arose  from 
Judaism.  For  as  the  Lord  in  his  law  made  a  difference  be- 
tween meats  and  pronounced  some  to  be  unclean,  the  use  of 
which  he  prohibited,  and  as  he  had  also  appointed  festal  and 
solemn  days  and  commanded  them  to  be  observed,  the  Jews, 
who  had  been  brought  up  from  their  childhood  in  the  doc- 
trine of  the  law,  would  not  lay  aside  that  reverence  for 
days  which  they  had  entertained  from  the  beginning,  and 
to  which  through  life  they  had  been  accustomed  ;  nor  could 
they  have  dared  to  touch  these  meats  from  which  they  had 
so  long  abstained.  That  they  were  imbued  with  these  no- 
tions, was  an  evidence  of  their  weakness  ;  they  would  have 
thought  otherwise,  had  they  possessed  a  certain  and  a  clear 
knowledge  of  Christian  liberty.  But  in  abstaining  from  what 
they  thought  to  be  unlawful,  they  evidenced  piet}^,  as  it  would 
have  been  a  proof  of  presumption  and  contempt,  had  they 
done  anything  contrary  to  the  dictates  of  conscience. 

Here  then  the  Apostle  applies  the  best  rule,  when  he  bids 
every  one  to  be  fully  assured  as  to  his  own  mind ;  by  which 
he  intimates  that  there  ought  to  be  in  Christians  such  a 
care  for  obedience,  that  they  do  nothing,  except  what  they 
think,  or  rather  feel  assured,  is  pleasing  to  God.^     And  this 

'  "  Unusquisque  sententise  suje  certus  sit ; "  txatrros  l»  tS  i^lai  »«  irXx- 
§«ip«g£/V^<a  ;  "  unusquisque  in  animo  suo  plene  certus  esto — let  every  one 
be  fully  sure  in  his  own  mind,"  Beza,  Parens ;  "  let  every  one  be  con- 
vinced in  his  mind,"  Macknight ;  "  let  every  one  freely  enjoy  his  own  sen- 
timent," Doddridge.  This  last  is  by  no  means  the  sense :  Our  own  ver- 
sion is  the  best  and  the  most  literal,  "  let  every  man  be  fully  persuaded  in 
his  own  mind  ;"  and  with  which  Calvin's  exposition  perfectly  agrees.  For 
the  meaning  of  the  verb  here  see  ch.  iv.  21.  "  The  Greek  word  is  a  me- 
taphor borrowed  from  ships,  which  are  carried  with  full  sail,  and  signifieth 
a  most  certain  persuasion  of  the  truth." — Leigh.     The  certain  persuasion 


CHAP.  XIV.  6.  EPISTLE  TO  THE  ROMANS,  497 

ought  to  be  thoroughly  borne  in  mind,  that  it  is  the  first 
principle  of  a  right  conduct,  that  men  should  be  dependent 
on  the  will  of  God,  and  never  allow  themselves  to  move 
even  a  finger,  while  the  mind  is  doubtful  and  vacillating  ;  for 
it  cannot  be  otherwise,  but  that  rashness  will  soon  pass  over 
into  obstinacy  when  we  dare  to  proceed  further  than  what 
we  are  persuaded  is  lawful  for  us.  If  any  object  and  say, 
that  infirmity  is  ever  perplexing,  and  that  hence  such  cer- 
tainty as  Paul  requires  cannot  exist  in  the  weak :  to  this 
the  plain  answer  is, — That  such  are  to  be  pardoned,  if  they 
keep  themselves  within  their  own  limits.  For  Paul's  pur- 
pose was  none  other  than  to  restrain  undue  liberty,  by 
which  it  happens,  that  many  thinist  themselves,  as  it  were, 
at  random,  into  matters  which  are  doubtful  and  undeter- 
mined. Hence  Paul  requires  this  to  be  adopted, — that  the 
will  of  Grod  is  to  preside  over  all  our  actions. 

6.  He  who  regards  a  day,  &c.  Since  Paul  well  knew 
that  a  respect  for  days  proceeded  from  ignorance  of  Christ, 
it  is  not  probable  that  such  a  corruption  was  altogether  de- 
fended by  him ;  and  yet  his  words  seem  to  imply,  that  he 
who  regarded  days  committed  no  sin  ;  for  nothing  but  good 
can  be  accepted  by  God.  Hence,  that  you  may  under- 
stand his  purpose,  it  is  necessary  to  distinguish  between  the 
notion,  which  any  one  may  have  entertained  as  to  the  ob- 
servance of  days,  and  the  observance  itself  to  which  he  felt 
himself  bound.  The  notion  was  indeed  superstitious,  nor 
does  Paul  deny  this ;  for  he  has  already  condemned  it  by 
calling  it  infirmity,  and  he  will  again  condemn  it  still  more 
plainly.  Now,  that  he  who  was  held  fast  by  this  supersti- 
tion, dared  not  to  violate  the  solemnity  of  a  particular  day ; 
this  was  approved  by  God,  because  he  dared  not  to  do  any 
thing  with  a  doubtful  conscience.  What  indeed  could  the 
Jew  do,  who  had  not  yet  made  such  progress,  as  to  be  de- 
livered from  scruples  about  days  ?  He  had  the  word  of  God, 
in  Avhich  the  keeping  of  days  was  commended  ;  there  was  a 
necessity  laid  on  him  by  the  law ;  and  its  abrogation  was 
not  clearly  seen  by  him.     Nothing  then  remained,  but  that 

here  refers~to  both  parties — the  eater  and  the  abstainer  :  both  were  to  do 
what  thej  were  fully  convinced  was  agreeable  to  the  will  of  God. — Ed. 

2  I 


498  COMMENTAEIES  ON  THE  CHAP.  XIV.  6. 

he,  waiting  for  a  fuller  revelation,  should  keep  himself  within 
the  limits  of  his  own  knowledge,  and  not  to  avail  himself  of 
the  benefit  of  liberty,  before  he  embraced  it  by  faith. ^ 

The  same  also  must  be  thought  of  him  who  refrained  from 
unclean  meats  :  for  if  he  ate  in  a  doubtful  state  of  mind,  it 
would  not  have  been  to  receive  any  benefit  from  God's  hand, 
but  to  lay  his  own  hand  on  forbidden  things.  Let  him  then 
use  other  things,  which  he  thinks  is  allowed  to  him,  and 
follow  the  measure  of  his  knowledge :  he  will  thus  give 
thanks  to  God ;  which  he  could  not  do,  except  he  was  per- 
suaded that  he  is  fed  by  God's  kindness.  He  is  not  then 
to  be  despised,  as  though  lie  offended  the  Lord  by  this  his 
temperance  and  pious  timidity:  and  there  is  nothing  un- 
reasonable in  the  matter,  if  we  say,  that  the  modesty  of  the 
weak  is  approved  by  God,  not  on  the  ground  of  merit,  but 
through  indulgence. 

But  as  he  had  before  required  an  assurance  of  mind,  so 
that  no  one  ought  rashly  of  his  own  will  to  do  this  or  that, 
we  ought  to  consider  whether  he  is  here  exhorting  rather 
than  afiirming- ;  for  the  text  would  better  flow  in  this  strain, 
— "  Let  a  reason  for  what  he  does  be  clear  to  every  one  ;  as 
an  account  must  be  given  before  the  celestial  tribunal ;  for 
whether  one  eats  meat  or  abstains,  he  ought  in  both  in- 
stances to  have  regard  to  God."  And  doubtless  there  is  no- 
thing more  fitted  to  restrain  licentiousness  in  judging  and  to 
correct  superstitions,  than  to  be  summoned  before  the  tribu- 
nal of  God :  and  hence  Paul  wisely  sets  the  judge  before  all, 
to  whose  will  they  are  to  refer  whatever  they  do.  It  is  no 
objection  that  the  sentence  is  affirmative ;  for  he  imme- 
diately subjoins,  that  no  one  lives  or  dies  for  himself;  where 
he  declares,  not  what  men  do,  but  commands  what  they 
ought  to  do. 

Observe  also  what  he  says, — that  we  then  eat  to  the  Lord, 
or  abstain,  when  we  give  thanks.  Hence,  eating  is  imi^ure, 
and  abstinence  is  impure,  without  thanksgiving.     It  is  only 

'  It  has  been  sujrgested  as  a  question  by  some,  whether  the  Christian 
Sabbath  is  included  here  ?  The  very  subject  in  hand  proves  that  it  is  not. 
The  subject  discussed  is  the  observance  of  Jewish  days,  as  in  Gal.  iv.  10, 
and  Col.  ii.  16,  and  not  what  belonged  to  Christians  in  common. — Ed. 


CHAP.  XIV.  8.  EPISTLE  TO  THE  ROMANS.  499 

the  name  of  God,  when  invoked,  that  sanctifies  us  and  all 
we  have. 

7.  For  none  of  us  livetli  to  him-  7.  Nemo  enim  nostrum  sibi  ipsi 
self,  and  no  man  dieth  to  himself.  vivit,  et  nemo  sibi  moritur. 

8.  For  whether  we  live,  we  live  8.  Sive  enim  vivimus,  Domino 
rmto  the  Lord  ;  and  whether  we  die,  vivimus ;  sive  morimur,  Domino  mo- 
we  die  mito  the  Lord :  whether  we  rimur :  sive  vivimus  sive  morimur, 
live  therefore,  or   die,  we  are   the  Domini  sumus. 

Lord's. 

9.  For  to  this  end  Christ  both  died,  9.  In  hoc  enim  et  mortuus  est 
and  rose,  and  revived,'  that  he  might  Christus,  et  resurrexit,  et  revixit,'  ut 
be  Lord  both  of  the  dead  and  living,  vivis  dominetur  et  mortuis. 

7.  For  no  one  of  its,  &c.  He  now  confirms  the  former  verse 
by  an  argument  derived  from  the  whole  to  a  part, — that  it  is 
no  matter  of  wonder  that  particular  acts  of  our  life  should 
be  referred  to  the  Lord's  will,  since  life  itself  ouglit  to  be 
wholly  spent  to  his  glory ;  for  then  only  is  the  life  of  a 
Christian  rightly  formed,  when  it  has  for  its  object  the  will 
of  God.  But  if  thou  oughtest  to  refer  whatever  thou  doest 
to  his  good  pleasure,  it  is  then  an  act  of  impiety  to  under- 
take anything  whatever,  which  thou  tliinkest  will  displease 
him ;  nay,  which  thou  art  not  persuaded  will  please  him. 

8.  To  the  Lord  we  live,  &c.  This  does  not  mean  the  same 
as  when  it  is  said  in  chap.  vi.  11,  that  we  are  made  alive 
unto  God  by  his  Spirit,  but  that  we  conform  to  his  will  and 
pleasure,  and  design  all  things  to  his  glory.  Nor  are  we 
only  to  live  to  the  Lord,  but  also  to  die ;  that  is,  our  death 
as  well  as  our  life  is  to  be  referred  to  his  will.  He  adds  the 
best  of  reasons,  for  whether  we  live  or  die,  we  are  his  :  and 
it  hence  follows,  that  he  has  full  authority  over  our  life  and 
our  death. 

The  application  of  this  doctrine  opens  into  a  wide  field. 
God  thus  claims  authority  over  life  and  death,  that  his  own 
condition  might  be  borne  by  every  one  as  a  yoke  laid  on 
him  ;  for  it  is  but  just  that  he  should  assign  to  every  one 
his  station  and  his  course  of  life.     And  thus  we  are  not  only 

1  The  words,  ««/  ccvia-rti,  are  dismissed  by  Griesbach  as  spurious,  and  he 
substitutes  s^»<rsy  for  avi^rKnv.  The  difference  in  meaning  is  none  ;  only  it 
comports  with  the  style  of  the  Apostle  to  add  words  of  similar  iaiport  for 
the  sake  of  greater  emphasis,  as  the  case  often  is  in  the  Prophets. — Ed. 


500  COMMENTARIES  ON  THE  CHAP.  XIV.  9. 

forbidden  rashly  to  attempt  this  or  tliat  without  God's  com- 
mand, but  we  are  also  commanded  to  be  patient  under  all 
troubles  and  losses.  If  at  any  time  the  flesh  draws  back  in 
adversities,  let  it  come  to  our  minds,  that  he  who  is  not  free 
nor  has  authority  over  himself,  perverts  right  and  order  if 
he  depends  not  on  the  will  of  his  lord.  Thus  also  is  taught 
us  the  rule  by  which  we  are  to  live  and  to  die,  so  that  if  he 
extends  our  life  in  continual  sorrows  and  miseries,  we  are 
not  yet  to  seek  to  depart  before  our  time  ;  but  if  he  should 
suddenly  call  us  hence  in  the  flower  of  our  age,  we  ought 
ever  to  be  ready  for  our  departure. 

9.  Fo7-  to  this  end  Christ  also  died,  &c.  This  is  a  confir- 
mation of  the  reason  which  has  been  last  mentioned  ;  for  in 
order  to  prove  that  we  ought  to  live  and  to  die  to  the  Lord, 
he  had  said,  that  whether  we  live  or  die  we  are  under  the 
power  of  Christ.  He  now  shows  how  rightly  Christ  claims 
this  power  over  us,  since  he  has  obtained  it  by  so  great  a 
price  ;  for  by  undergoing-  death  for  our  salvation,  he  has 
acquired  authority  over  us  which  cannot  be  destroyed  by 
death,  and  by  rising  again,  he  has  received  our  whole  life  as 
his  peculiar  property.  He  has  then  by  his  death  and  resur- 
rection deserved  that  we  should,  in  death  as  well  as  in  life, 
advance  the  glory  of  his  name.  The  words  aldose  and  lived 
again  mean,  that  by  resurrection  he  attained  a  new  state  of 
life ;  and  that  as  the  life  which  he  now  possesses  is  subject 
to  no  change,  his  dominion  over  us  is  to  be  eternal. 

10.  But  why  dost  thou  judge  thy  10.  Tu  vero  quid  judicas  fratrem 
brother?'  or  why  dost  thou  set  at  tuuni?  aut  etiam  tu,  quid  contem- 
nought  thy  brother  ?  for  we  shall  nis  fratrem  tuum  ?  Omnes  enim  sis- 
all  stand  before  the  judgment-seat  temiur  ad  tribunal  Christi : 

of  Christ : 

11.  For  it  is  written,  As  I  live,  11.  Scriptum  est  enim,  Vivo  ego, 
saitli  the  Lord,  every  knee  shall  bow  dicit  Dominus,  mihi  flectetur  omne 
to  me,  and  every  tongue  shall  con-  genu,  et  omnis  lingua  confitebitur 
fess  to  God.  I>eo. 

12.  So  then  every  one  of  us  shall  12.  Unusquisque  igitur  de  se  ratio- 
give  account  of  himself  to  God.  nem  reddet  Deo. 

13.  Let  us  not  therefore  judge  one  13.  Quare  ne  amplius  judicemus 

*  It  appears  from  the  order  of  the  words  o-u  Vi,  t/ — ,  and  n  xa.)  o-u,  ri — , 
that  the  address  was  made  to  two  parties,  "  But  thou,  the  weak,  why  con- 
demnest  thou  thy  brother  ?  and  thou  also,  the  strong,  why  dost  thou  de- 
spise thy  brother  ?" — Ed. 


CHAP.  XIV.  11.  EPISTLE  TO  THE  ROMANS.  501 

another  any  more:  but  judge  this  alius  alium :  sed  hoe  judicatepotius, 

rather,  that  no  man  put  a  stum-  ne  lapsus   occasio  detur  fratri  aut 

blingblock,  or  an  occasion  to  fall,  in  ofFendiculum. 
his  brother's  way. 

10.  But  thou,  why  dost  thou,  &c.  As  he  liad  made  the  life 
and  death  of  us  all  subject  to  Christ,  he  now  proceeds  to  men- 
tion the  authority  to  judge,  which  the  Father  has  conferred 
on  him,  together  with  the  dominion  over  heaven  and  earth. 
He  hence  concludes,  that  it  is  an  unreasonable  boldness  in 
any  one  to  assume  the  jjower  to  judge  his  brother,  since  by 
taking  such  a  liberty  he  robs  Christ  the  Lord  of  the  jsower 
which  he  alone  has  received  from  the  Father. 

But  first,  by  the  term  brother,  he  checks  this  lust  for  judg- 
ing ;  for  since  the  Lord  has  established  among  us  the  right 
of  a  fraternal  alliance,  an  equality  ought  to  be  preserved  ; 
every  one  then  who  assumes  the  character  of  a  judge  acts 
unreasonably.  Secondly,  he  calls  us  before  the  only  true 
judge,  from  whom  no  one  can  take  away  his  power,  and 
whose  tribunal  none  can  escape.  As  then  it  would  be  absurd 
among  men  for  a  criminal,  who  ought  to  occupy  a  humble 
place  in  the  court,  to  ascend  the  tribunal  of  the  judge  ;  so 
it  is  absurd  for  a  Christian  to  take  to  himself  the  liberty  of 
judging  the  conscience  of  his  brother.  A  similar  argument 
is  mentioned  by  James,  when  he  says,  that  "  he  who  judges 
his  brother,  judges  the  law,"  and  that  "  he  who  judges  the 
law,  is  not  an  observer  of  the  law  but  a  president ;"  and,  on 
the  other  hand,  he  says,  that  "  tliere  is  but  one  lawgiver,  who 
can  save  and  destroy."  (James  iv.  12.)  He  has  ascribed 
tribunal  to  Christ,  which  means  his  power  to  judge,  as  the 
voice  of  the  archangel,  by  which  we  shall  be  summoned,  is 
called,  in  another  place,  a  trumpet  ;  for  it  will  pierce,  as  it 
were  with  its  sound,  into  the  minds  and  ears  of  all.^ 

11.  As  I  live,  &c.  He  seems  to  me  to  have  quoted  this 
testimony  of  the  Proj^het,  not  so  much  to  prove  what  he  had 
said  of  the  judgment-seat  of  Christ,  which  was  not  doubted 

*  The  words  "We  shall  all  stand,"  &c.,  may  be  rendered,  "We  must 
all  stand,"  &c.  It  is  indeed  the  future  tense,  but  this  is  according  to 
what  is  often  the  case  in  Hebrew,  for  in  that  language  the  future  has 
frequently  this  meaning.  The  12th  verse  may  be  rendered  in  the  same 
manner,  "  So  then  every  one  of  us  must  give  account  of  himself  to  God." 
—Ed. 


502  COMMENTARIES  ON  THE  CHAP.  XIV.  11. 

among  Christians,  as  to  show  that  judgment  ought  to  be 
looked  for  by  all  with  the  greatest  humility  and  lowliness  of 
mind ;  and  this  is  what  the  words  import.  He  had  first  then 
testified  by  his  own  words,  that  the  power  to  judge  all  men 
is  vested  in  Christ  alone  ;  he  now  demonstrates  by  the  words 
of  the  Prophet,  that  all  flesh  ought  to  be  humbled  while  ex- 
pecting that  judgment ;  and  this  is  expressed  by  the  bend- 
ing of  the  knee.  But  though  in  this  passage  of  the  Prophet 
the  Lord  in  general  foreshows  that  his  glory  should  be 
known  among  all  nations,  and  that  his  majesty  should  every- 
where shine  forth,  which  was  then  hid  among  very  few,  and 
as  it  were  in  an  obscure  corner  of  the  world ;  yet  if  we  ex- 
amine it  more  closely,  it  will  be  evident  that  its  complete 
fulfilment  is  not  now  taking  place,  nor  has  it  ever  taken 
place,  nor  is  it  to  be  hoped  for  in  future  ages.  God  does 
not  now  rule  otherwise  in  the  world  than  by  his  gospel ;  nor 
is  his  majesty  otherwise  rightly  honoured  but  when  it  is 
adored  as  known  from  his  word.  But  the  word  of  God  has 
ever  had  its  enemies,  who  have  been  perversely  resisting  it, 
and  its  despisers,  who  have  ever  treated  it  with  ridicule,  as 
though  it  were  absurd  and  fabulous.  Even  at  this  day  there 
are  many  such,  and  ever  will  be.  It  hence  appears,  that 
this  prophecy  is  indeed  begun  to  be  fulfilled  in  this  life,  but 
is  far  from  being  completed,  and  will  not  be  so  until  the  day 
of  the  last  resurrection  shall  shhie  forth,  when  Christ's  ene- 
mies shall  be  laid  prostrate,  that  they  may  become  his  foot- 
stool. But  this  cannot  be  except  the  Lord  shall  ascend  his 
tribunal :  he  has  therefore  suitably  applied  this  testimony 
to  the  judgment-seat  of  Christ. 

This  is  also  a  remarkable  passage  for  the  purpose  of  con- 
firming our  faith  in  the  eternal  divinity  of  Christ:  for  it  is 
God  who  speaks  here,  and  the  God  who  has  once  for  all  de- 
clared, that  he  will  not  give  his  glory  to  another.  (Is.  xlii.  8.) 
Now  if  what  he  claims  here  to  himself  alone  is  accomplished 
in  Christ,  then  doubtless  he  in  Christ  manifests  himself 
And  unquestionably  the  truth  of  this  prophecy  then  openly 
appeared,  when  Christ  gathered  a  people  to  himself  from 
the  whole  world,  and  restored  them  to  the  worship  of  his 
majesty  and  to  the  obedience  of  his  gospel.    To  this  purpose 


CHAP.  XIV.  12.  EPISTLE  TO  THE  ROMANS.  503 

are  the  words  of  Paul,  when  he  says  tliat  God  gave  a  name 
to  his  Christ,  at  whicli  every  knee  sliould  bow,  (Phil.  ii.  10:) 
and  it  shall  tlien  still  more  fully  appear,  when  he  shall 
ascend  his  tribunal  to  judge  the  living  and  the  dead  ;  for  all 
judgment  in  heaven  and  on  earth  has  been  given  to  him  by 
the  Father. 

The  words  of  the  Prophet  are,  "  Every  tongue  shall  swear 
to  me :"  but  as  an  oath  is  a  kind  of  divine  worship,  the 
word  which  Paul  uses,  shall  confess,  does  not  vary  in  sense  •} 
for  the  Lord  intended  simply  to  declare,  that  all  men  should 
not  only  acknowledge  his  majesty,  but  also  make  a  confes- 
sion of  obedience,  both  by  the  mouth  and  by  the  external 
gesture  of  the  body,  which  he  has  designated  by  the  bowing 
of  the  knee. 

12.  Every  one  of  us,  &c.  This  conclusion  invites  us  to 
humility  and  lowliness  of  mind :  and  hence  he  immediately 
draws  this  inference, — that  we  are  not  to  judge  one  another  ; 
for  it  is  not  lawful  for  us  to  usurp  the  office  of  judging,  who 
must  ourselves  submit  to  be  judged  and  to  give  an  account. 

From  the  various  significations  of  the  word  to  judge,  he 
has  aptly  drawn  two  different  meanings.  In  the  first  place 
he  forbids  us  to  judge,  that  is,  to  condemn ;  in  the  second 
place  he  bids  us  to  judge,  that  is,  to  exercise  judgment,  so 
as  not  to  give  oftence.  He  indeed  indirectly  reproves  those 
malignant  censors,  wlio  employ  all  their  acuteness  in  find- 
ing out  something  faulty  in  the  life  of  their  brethren :  he 
therefore  bids  them  to  exercise  wariness  themselves  ;  for  by 
their  neglect  they  often  precipitate,  or  drive  their  brethren 
against  some  stumbling-block  or  another.^ 

*  The  passage  is  from  Isaiah  xlv.  23.  In  two  instances  the  Apostle 
gives  the  sense,  and  not  the  words.  Instead  of  "  by  myself  have  I  sworn," 
he  gives  the  form  of  the  oath,  "  As  I  live."  This  is  the  manner  in  which 
God  swears  by  himself,  it  is  by  his  life — his  eternal  existence.  Then  the 
conclusion  of  the  verse  in  Hebrew  is,  "  every  tongue  shall  swear,"  that  is, 
"  unto  me."  To  swear  to  God  or  by  his  name  is  to  avow  allegiance  to 
him,  to  profess  or  to  confess  his  name.  See  Ps.  xliii.  11  ;  Is.  Ixviii.  1; 
Zeph.  i.  5.  The  Apostle  therefore  does  no  more  than  interpret  the  He- 
brew idiom  when  he  says,  "  every  tongue  shall  confess  to  God." — Ed. 

2  The  two  words,  •r^oirxi/zft.a.  and  <rx.(k\ila.Xoy,  mean  nearly  the  same  thing, 
but  with  this  difference,  that  the  first  seems  to  be  an  hinderance  or  an  ob- 
stacle which  occasions  stumbling  or  falling,  and  the  other  is  an  obstacle 
which  stops  or  impedes  progress  in  the  way.     See  Matt.  xvi.  23.     The 


504  COMMENTARIE&  ON  THE  CHAP.  XIV.  1 4. 

14.1  know,  and  am  persuaded  by  14.  Novi  et    persuasus    sum  in 

the  Lord  Jesus,i  that  there  is  nothing  Domino  lesu,  nihil  commune  per  se 

unclean  of  itself:  but  to  him  that  esse;  nisi  qui  existimat  aliquid  esse 

esteemeth  any  thing  to  be  unclean,  commune,  ei  commime  est. 
to  him  it  is  imclean. 

15.  But  if  thy  brother  be  grieved  15.  Verum  si  propter  cibum  fra- 
with  thi/  meat,  now  walkest  thou  not  ter  tuus  contristatur,  jam  non  se- 
charitably.  Destroy  not  him  with  cundum  charitatem  ambulas ;  ne  cibo 
thy  meat  for  whom  Christ  died.  tuo  ilium  perdas,  pro  quo  Christus 

mortiuis  est. 

16.  Let  not  then  your  good  be  16.  Ne  vestrum  igitur  bonumho- 
evil  spoken  of:  niinum  maledicentise  sit  obnoxium  : 

17.  For  the  kingdom  of  God  is  17.  Non  enim  est    regimm  Dei 
not  meat  and  drink ;  but  righteous-  esca  et  potus ;  sed  justitia,  et  pax,  et 
ness,  and  peace,  and  joy  in  the  Holy  gaudium  in  Spiritu  sancto. 
Ghost. 

18.  For  he  that  in  these  things  18.  Qui  enim  servit  per  hsec 
serveth  Christ  is  acceptable  to  God,  Christo,  acceptus  est  Deo,  et  proba- 
and  approved  of  men.  tus  hominibus. 

14,  I  know,  &c.  To  anticipate  their  objection,  wlio  made 
sucli  progress  in  the  gospel  of  Christ  as  to  make  no  distinc- 
tion between  meats,  he  first  shows  what  must  be  tliought  of 
meats  when  viewed  in  themselves ;  and  then  he  subjoins 
how  sin  is  committed  in  the  use  of  them.  He  then  de- 
clares, that  no  meat  is  impure  to  a  right  and  pure  con- 
science, and  that  there  is  no  hinderance  to  a  pure  use  of 
meats,  except  ignorance  and  infirmity ;  for  when  any  imagines 
an  impurity  in  them,  he  is  not  at  liberty  to  use  them.  But 
he  afterwards  adds,  that  we  are  not  only  to  regard  meats 
themselves,  but  also  the  brethren  before  whom  we  eat :  for 
we  ought  not  to  view  the  use  of  God's  bounty  with  so  much 
indifference  as  to  disregard  love.  His  words  then  have  the 
same  meaning  as  though  he  had  said, — "  I  know  that  all 

two  parties,  the  strong  and  the  weak,  are  here  evidently  addressed ;  the 
former  was  not,  by  eating,  to  put  a  stumbhngblock  in  the  way  of  the  weak 
brother ;  nor  was  the  weak,  by  condemning,  to  be  a  hinderance  or  impedi- 
ment in  the  way  of  the  strong  so  as  to  prevent  him  to  advance  in  his 
course.  Thus  we  see  that  forbearance  is  enjoined  on  both  parties,  though 
the  Apostle  afterwards  dwells  more  on  what  the  strong  was  to  do. 

The  clause  might  be  thus  rendered, — 

"  But  rather  judge  it  right  to  do  this, — not  to  lay  before  a  brother  a 
stumbling-stone,  or  an  impediment." — Ed. 

^  "  At  the  very  time  of  giving  forth  the  sentence,  and  on  the  highest  of 
all  authority,  that  there  is  nothing  unclean  of  itself,  he  yet  leaves  others  at 
liberty  to  esteem  anything  unclean.  We  are  not  sure  if  anywhere  else  in 
Scripture,  the  divine  authority  of  toleration  is  so  clearly  manifested." — 
Chalnwrs. 


CHAP.  XIV.  15.  EPISTLE  TO  THE  ROMANS.  505 

meats  are  clean,  and  therefore  I  leave  to  thee  the  free  use 
of  them  ;  I  allow  thy  conscience  to  be  freed  from  all  scru- 
ples :  in  short,  I  do  not  simply  restrain  thee  from  meats ; 
but  laying  aside  all  regard  for  them,  I  still  wish  thee  not  to 
neglect  thy  neighbour." 

By  the  word  common,  in  this  place,  he  means  unclean, 
and  what  is  taken  indiscriminately  by  the  ungodly  ;  and  it 
is  opposed  to  those  things  which  had  been  especially  set 
apart  for  the  use  of  the  faithful  peoj^le.  He  says  that  he 
knew,  and  was  fully  convinced,  that  all  meats  are  pure,  in 
order  to  remove  all  doubts.  He  adds,  in  the  Lord  Jesus ; 
for  by  his  favour  and  grace  it  is,  that  all  the  creatures  which 
were  accursed  in  Adam,  are  blessed  to  us  by  the  Lord.^  He 
intended,  however,  at  the  same  time,  to  set  the  liberty  given 
by  Christ  in  opposition  to  the  bondage  of  the  law,  lest  they 
thought  that  they  were  bound  to  observe  those  rites  from 
which  Christ  had  made  them  free.  By  the  exception  which 
he  has  laid  down,  we  learn  that  there  is  nothing  so  pure  but 
what  may  be  contaminated  by  a  corrupt  conscience  :  for  it 
is  faith  alone  and  godliness  which  sanctify  all  things  to  us. 
The  unbelieving,  being  polluted  within,  defile  all  things  by 
their  very  touch.     (Tit.  i.  1 5.) 

15.  But  if  through  meat  thy  brother  is  grieved,  &c.  He 
now  explains  how  the  offending  of  our  brethren  may  vitiate 
the  use  of  good  things.  And  the  first  thing  is, — that  love  is 
violated,  when  our  brother  is  made  to  grieve  by  what  is  so 
trifling ;  for  it  is  contrary  to  love  to  occasion  grief  to  any 
one.  The  next  thing  is, — that  when  the  weak  conscience  is 
wounded,  the  price  of  Christ's  blood  is  wasted  ;  for  the  most 
abject  brother  has  been  redeemed  by  the  blood  of  Christ :  it 
is  then  a  heinous  crime  to  destroy  him  by  gratifying  the 
stomach  ;  and  we  must  be  basely  given  up  to  our  own  lusts, 
if  we  prefer  meat,  a  worthless  thing,  to  Christ.^      The  third 

^  To  elicit  this  meaning,  which  is  in  itself  true,  Calvin  must  have  con- 
strued the  sentence  thus,  "  I  know,  and  I  am  persuaded,  that  through  the 
Lord  Jesus  nothing  is  of  itself  unclean:"  but  this  is  not  the  meaning. 
What  the  Apostle  says  is,  that  he  knew,  and  was  fully  assured  by  the 
Lord  Jesus,  that  is,  by  the  teaching  of  his  word  and  Spirit,  that  nothing 
was  in  itself  unclean,  all  ceremonial  distinctions  having  been  now  removed 
and  abolished. — Ed. 

*  From  the  words  "  destroy  not,"  &c.,  some  have  deduced  the  senti- 


506  COMMENTARIES  ON  THE  CHAP.  XIV.  l7. 

reason  is, — that  since  the  liberty  attained  for  us  by  Christ  is 
a  blessing,  we  ought  to  take  care,  lest  it  should  be  evil 
spoken  of  by  men  and  justly  blamed,  which  is  the  case, 
when  we  unseasonably  use  God's  gifts.  These  reasons  then 
ought  to  influence  us,  lest  by  using  our  liberty,  we  thought- 
lessly cause  oifences.^ 

17.  For  the  kingdom  of  God,  &c.  He  noAv,  on  the  other 
hand,  teaches  us,  that  we  can  without  loss  abstain  from  the 
use  of  our  liberty,  because  the  kingdom  of  God  does  not 
consist  in  such  things.  Those  things  indeed,  which  are  ne- 
cessary either  to  build  up  or  preserve  the  kingdom  of  God, 
are  by  no  means  to  be  neglected,  whatever  oflences  may 
hence  follow :  but  if  for  love's  sake  it  be  lawful  to  abstain 
from  meat,  while  God's  honour  is  uninjured,  while  Christ's 
kingdom  suflfers  no  harm,  while  religion  is  not  hindered, 
tlien  they  are  not  to  be  borne  with,  who  for  meat's  sake 
disturb  the  Church.  He  uses  similar  arguments  in  his  first 
Epistle  to  the  Corinthians  :  "  Meat,"  he  says,  "  for  the  sto- 
mach, and  the  stomach  for  meat ;  but  God  will  destroy 
both,"  (1  Cor.  vi.  J  3  :)  again,  "  If  we  eat,  we  shall  not 
abound,"  (I  Cor.  viii.  8.)  By  these  words  he  meant  briefly 
to   show,   that  meat  and  drink  were  things  too  worthless, 

ment,  that  those  for  whom  Christ  died  may  perish  for  ever.  It  is  neither 
•wise  nor  just  to  draw  a  conchision  of  this  kind ;  for  it  is  one  that  is  nega- 
tived by  many  positive  declarations  of  Scripture.  IVIan's  inference,  when 
contrary  to  God's  word,  cannot  be  right.  Besides,  the  Apostle's  object  in 
this  passage  is  clearly  this, — to  exhibit  the  sin  of  those  Avho  disregarded 
the  good  of  their  brother,  and  to  show  what  that  sin  was  calculated  to  do, 
without  saying  that  it  actually  effected  that  evil.  Some  have  very  un- 
wisely attempted  to  obviate  the  inference  above  mentioned,  by  suggesting, 
that  the  destruction  meant  was  that  of  comfort  and  edification.  But  no 
doubt  the  Apostle  meant  the  ruin  of  the  soul ;  hence  the  urgency  of  his 
exhortation,—"  Do  not  act  in  such  a  way  as  tends  to  endanger  the  safety  of 
a  soul  for  whom  Christ  has  shed  his  blood  :"  or,  "  Destroy  not,"  that  is,  as 
far  as  you  can  do  so.  Apostles  and  ministers  are  said  to  "  save"  men ; 
some  are  exhorted  here  not  to  '■  destroy"  them.  Neither  of  these  eflects 
can  follow,  except  in  the  first  instance,  God  grants  his  blessing,  and  in  the 
second  his  permission ;  and  his  permission  as  to  his  people  he  will  never 
grant,  as  he  has  expressly  told  us.     See  John  x.  27-29. — Ed. 

*  "  Vestrum  bonum,"  uf^uv  to  aya^ov.  Some,  such  as  Grotiits  and 
Hammond,  Scott,  Chalmers,  &c.,  agree  with  Calvin,  and  view  this 
"  good,"  or  privilege,  to  be  Christian  liberty,  or  freedom  from  ceremonial 
observances,  (see  1  Cor.  x.  29:)  but  Origen,  Anibrose,  Theodoret,  Mede, 
&c.,  consider  that  the  gospel  is  meant.  The  first  opinion  is  the  most 
suitable  to  the  passage. — Ed. 


CHAP.  XIV.  17.  EPISTLE  TO  THE  ROMANS.  507 

that  on  their  account  the  course  of  the  gospel  should  be  im- 
peded. 

But  righteousness  and  peace,  &c.  He,  in  passing,  has  set 
these  in  opposition  to  meat  and  drink ;  not  for  the  purpose 
of  enumerating  all  the  things  which  constitute  the  kingdom 
of  Christ,  but  of  showing,  that  it  consists  of  spiritual  things. 
He  has  at  the  same  time  no  doubt  included  in  few  words  a 
summary  of  what  it  is  ;  namely,  that  we,  being  well  assured, 
have  peace  with  God,  and  possess  real  joy  of  heart  through 
the  Holy  Spirit  dwelling  in  us.  But  as  I  have  said,  these 
few  things  he  has  accommodated  to  his  present  subject.  He 
indeed  who  is  become  partaker  of  true  righteousness,  enjoys 
a  great  and  an  invaluable  good,  even  a  calm  joy  of  con- 
science ;  and  he  who  has  peace  with  God,  what  can  he  de- 
sire more  ?^ 

By  connecting  joeace  and  joy  together,  he  seems  to  me  to 
express  the  character  of  this  joy  ;  for  however  torpid  the 
reprobate  may  be,  or  however  they  may  elevate  themselves, 
yet  the  conscience  is  not  rendered  calm  and  joyful,  except 
when  it  feels  God  to  be  pacified  and  propitious  to  it  ;  and 
there  is  no  solid  joy  but  what  proceeds  from  this  peace. 
And  though  it  was  necessary,  when  mention  was  made  of 
these  things,  that  the  Spirit  should  have  been  declared  as 
the  author  ;  yet  he  meant  in  this  place  indirectly  to  oppose 
the  Spirit  to  external  things,  that  we  might  know,  that  the 
things  which  belong  to  the  kingdom  of  God  continue  com- 
plete to  us  without  the  use  of  meats. 

1  What  is  here  said  is  no  doubt  true  of  the  kingdom  of  God ;  but  by 
considering  what  is  afterwards  said  in  the  two  following  verses,  we  cannot 
well  accede  to  this  exposition.  Righteousness,  peace,  and  joy,  mentioned 
here,  are  things  acceptable  to  God  and  approved  hy  men :  they  must  then 
be  things  apparent  and  visible,  which  men  see  and  observe  ;  and  to  follow 
"  the  things  of  peace,"  refers  to  the  conduct.  "  Righteousness"  then  must 
mean  here  the  douig  of  what  is  right  and  just  towards  one  another;  "peace," 
concord  and  unanimity,  as  opposed  to  discord  and  contentions;  "joy," 
the  fruit  of  this  peaceable  state,  a  cheering  delight,  a  mutual  rejoicing, 
instead  of  the  sorrow  and  grief  occasioned  by  discord ;  and  these  come 
"  through  the  Holy  Spirit"  and  are  produced  by  him;  and  they  are  not 
the  semblances  of  such  virtues  and  graces,  presented  in  some  instances  by 
false  religions.  See  Gal.  v.  22,  23.  Doddridge,  Stuart,  and  Chalmers 
have  viewed  the  passage  in  this  light,  though  the  latter,  as  well  as  Scott, 
seemed  inclined  to  combine  the  two  views:  but  this  is  to  mix  up  things 
together  imnecessarily,  and  to  destroy  the  harmony  of  the  context. — Ed. 


508  COMMENTARIES  ON  THE  CHAP.  XIV.  1 9. 

18.  For  he  who  in  these  things,  &c.  An  argument  draMai 
from  the  effect :  for  it  is  impossible,  but  that  when  any  one 
is  acceptable  to  God  and  approved  by  men,  the  kingdom  of 
God  fully  prevails  and  flourishes  in  him  :  he,  who  with  a 
quiet  and  peaceful  conscience  serves  Christ  in  righteousness, 
renders  himself  approved  by  men  as  well  as  by  God. 
"Wherever  then  there  is  righteousness  and  peace  and  spi- 
ritual joy,  there  the  kingdom  of  God  is  complete  in  all  its 
parts :  it  does  not  then  consist  of  material  things.  But  he 
says,  that  man  is  acceptable  to  God,  because  he  obeys  his 
will ;  he  testifies  that  he  is  approved  by  men,  because  they 
cannot  do  otherwise  than  bear  testimony  to  that  excellency 
which  they  see  with  their  eyes  :  not  that  the  ungodly  always 
favour  the  children  of  God  ;  nay,  when  there  is  no  cause, 
they  often  pour  forth  against  them  many  reproaches,  and  with 
forged  calumnies  defame  the  innocent,  and  in  a  word,  turn 
into  vices  things  rightly  done,  by  putting  on  them  a  malig- 
nant construction.  But  Paul  speaks  here  of  honest  judgment, 
blended  with  no  moroseness,  no  hatred,  no  superstition. 

19.  Let  us  therefore  follow  after  19  Proinde  quae  pacis  sunt,  et 
the  things  which  make  for   peace,     sedificationis  mutuse,  sectemur. 

and  things  wherewith  one  may  edify 
another. 

20.  For  meat  destroy  not  the  work  20.  Ne  propter  cibum  destruas 
of  God.  All  things  indeed  are  pure;  opus  Dei.  Omnia  quidem  pura,  sed 
but  it  is  evil  for  that  man  who  eateth  malum  est  homini  qui  per  otfensio- 
with  offence.  nem  vescitur. 

21.  //  is  good  neither  to  eat  flesh,  21.  Bonum  est  non  edere  carnem, 
nor  to  drink  wine,  nor  any  thing  nee  vinum  bibere,'necaZ/w,ii/c(ccre  in 
whereby  thy  brother  stimibleth,  or  is  quo  frater  tuns  concidat,  vel  offen- 
ofi'ended,  or  is  made  weak.  datur,  vel  infirmetur. 

19.  Let  us  then  follow,  &c.  He  recalls  us,  as  much  as  pos- 
sible, from  a  mere  regard  to  meats,  to  consider  those  greater 
things  which  ought  to  have  the  first  place  in  all  our  actions, 
and  so  to  have  the  precedence.  "We  must  indeed  eat,  that 
we  may  live  ;  we  ought  to  live,  that  w^e  maj  serve  the  Lord; 
and  he  serves  the  Lord,  who  by  benevolence  and  kindness 
edifies  his  neighbour;  for  in  order   to  promote  these  two 

1  Jerome  often  employed  the  former  part  of  this  verse  for  the  purpose  of 
encouraging  monasticism ;  and  by  thus  disconnecting  it  from  the  context, 
he  got  a  passage  quite  suitable  to  his  purpose.  Even  Erasmus  condemned 
this  shameful  perversion. — Ed. 


CHAP.  XIV.  20.  EPISTLE  TO  THE  ROMANS.  509 

tilings,  concord  and  edification,  all  the  duties  of  love  ought 
to  be  exercised.  Lest  this  should  be  thought  of  little  mo- 
ment, he  repeats  the  sentence  he  had  before  announced, — 
that  corruptible  meat  is  not  of  such  consequence  that  for  its 
sake  the  Lord's  building  should  be  destroyed.  For  wherever 
there  is  even  a  spark  of  godliness,  there  the  work  of  God  is 
to  be  seen  ;  which  they  demolish,  who  by  their  unfeeling 
conduct  disturb  the  conscience  of  the  weak. 

But  it  must  be  noticed,  that  edification  is  joined  to  peace; 
because  some,  not  unfrequently,  too  freely  indulge  one  an- 
other, so  that  they  do  much  harm  by  their  compliances. 
Hence  in  endeavouring  to  serve  one  another,  discretion  ought 
to  be  exercised,  and  utility  regarded,  so  that  we  may  wil- 
lingly grant  to  our  brother  whatever  may  be  useful  to  fur- 
ther his  salvation.  So  Paul  reminds  us  in  another  place : 
"  All  things,"  he  says,  "  are  lawful  to  me  ;  but  all  things  are 
not  expedient ;"  and  immediately  he  adds  the  reason,  "  Be- 
cause all  things  do  not  edify."     (1  Cor.  x.  23.) 

Nor  is  it  also  in  vain  that  he  repeats  again.  For  meat  de- 
stroy not}  &c.,  intimating,  that  he  required  no  abstinence,  by 
which  there  would  be,  according  to  what  he  had  said  before, 
any  loss  to  piety :  though  we  eat  not  anything  we  please, 
but  abstain  from  the  use  of  meats  for  the  sake  of  our  brethren ; 
yet  the  kingdom  of  God  continues  entire  and  complete. 

20.  All  things  are  indeed  pure,  &c.  By  saying,  that  all 
things  are  pure,  he  makes  a  general  declaration  ;  and  by 
adding,  that  it  is  evil  for  man  to  eat  with  offence,  he  makes 
an  exception  ;  as  though  he  had  said, — "  Meat  is  indeed 
good,  but  to  give  offence  is  bad."  Now  meat  has  been  given 
to  us,  that  we  may  eat  it,  provided  love  be  observed :  he 
then  pollutes  the  use  of  pure  meat,  who  by  it  violates  love. 
Hence  he  concludes,  that  it  is  good  to  abstain  from  all  things 
which  tend  to  give  offence  to  our  brethren. 

^  This  is  a  similar,  but  not  the  same  sentence  as  in  verse  15.  The  verb 
is  different,  xardxui ;  which  means  to  undo,  to  loosen,  to  pull  down  :  and  as 
"work"  follows,  which,  as  Calvin  and  others  think,  is  to  be  understood  of 
God's  building,  the  work  of  edifying  or  building  up  his  people,  the  verb 
may  in  this  sense  be  rendered  here,  "Pull  not  down  the  work  of  God." 
But  here,  as  in  verse  15,  it  is  the  tendency  of  the  deed  that  is  to  be  con- 
sidered, and  the  effect  as  far  as  man's  doing  was  concerned.  The  Apostle 
says  nothing  of  what  God  would  do. — Ed. 


5 1 0  COMMENTAKIES  ON  THE  CHAP.  XIV.  22. 

He  mentions  three  things  in  order,  to  fall,  to  stumble,  to 
be  weakened :  the  meaning  seems  to  be  this, — "  Let  no 
cause  of  falling,  no,  nor  of  stumbling,  no,  nor  of  weakening, 
be  given  to  the  brethren.''  For  to  be  weakened  is  less  than 
to  stumble,  and  to  stumble  is  less  than  to  fall.  He  may  be 
said  to  be  weakened  whose  conscience  wavers  with  doubt, — 
to  stumble  when  the  conscience  is  disturbed  by  some  greater 
perplexity,  and  to  fall  when  the  individual  is  in  a  manner 
alienated  from  his  attention  to  religion.^ 

22.  Hast  thou  faith?  have  it  to  22.  Tu  fidem  habes  ?  apud  teip- 
thyself  before  God.  Happy  is  he  sum  habe  coram  Deo.  Beatus  qui 
that  condemneth  not  himself  in  that  non  judicat  seipsum  in  eo  quod  exa- 
thing  Avhich  he  alloweth.  minat. 

23.  Andhethatdoubtethisdamned  13.  Qui  vero  dijudicat  si  come- 
if  he  eat,  because  he  eateth  not  of  derit  condemnatus  est ;  quia  non  ex 
faith :  for  whatsoever  is  not  of  faith  fide  :  quicquid  vero  non  est  ex  fide, 
is  sin.  peccatum  est. 

22.  Hast  thou  faith?  In  order  to  conclude,  he  shows  in 
what  consists  the  advantage  of  Christian  liberty :  it  hence 
appears,  that  they  boast  falsely  of  liberty  who  know  not  how 
to  make  a  right  use  of  it.  He  then  says,  that  liberty  really 
understood,  as  it  is  that  of  faith,  has  properly  a  regard  to 
God ;  so  that  he  who  is  endued  with  a  conviction  of  this 
kind,  ought  to  be  satisfied  with  peace  of  conscience  before 
God  ;  nor  is  it  needful  for  him  to  show  before  men  that  he 
possesses  it.  It  hence  follows,  that  if  we  offend  our  weak 
brethren  by  eating  meats,  it  is  through  a  perverse  opinion  ; 
for  there  is  no  necessity  to  constrain  us. 

It  is  also  plainly  evident  how  strangely  perverted  is  this 
passage  by  some,  who  hence  conclude,  that  it  is  not  mate- 
rial how  devoted  any  one  may  be  to  the  observance  of  foolish 
and  superstitious  ceremonies,  provided  the  conscience  re- 
mains pure  before  God.     Paul  indeed  intended  nothing  less, 

1  What  is  said  here  proves  what  is  stated  in  a  note  on  verse  1 3 ;  that  is, 
that  tTKOLvlaXov  is  a  less  evil  than  ■Tr^itrx.nfiiAct,  only  that  the  idea  of  stumbling, 
instead  of  hinderance  or  impediment,  is  given  here  to  the  former  word.  The 
Apostle  still  adopts,  as  it  were,  the  ascending  scale.  He  first  mentions  the 
most  obvious  effect,  the  actual  fall,  the  extreme  evil,  and  then  the  next  to 
it,  the  obstacle  in  the  way :  and,  in  the  third  place,  the  weakening  of  the 
fiiith  of  the  individual.  The  real  order  of  the  process  is  the  reverse, — the 
weakening,  then  the  impediment,  and,  lastly,  the  stumblingblock  which 
occasions  the  fall. — Ed. 


CHAP.  XIV.  23.  EPISTLE  TO  THE  ROMANS.  511 

as  the  context  clearly  shows  ;  for  ceremonies  are  appointed 
for  the  worship  of  God,  and  they  are  also  a  part  of  our  con- 
fession :  they  then  who  tear  off  faith  from  confession,  take 
away  from  the  sun  its  own  heat.  But  Paul  handles  nothing 
of  this  kind  in  this  place,  but  only  speaks  of  our  liberty  in 
the  use  of  meat  and  drink. 

Happy  is  he  who  condemns  not  himself,  &c.  Here  he 
means  to  teach  us,  first,  how  we  may  lawfully  use  the  gifts 
of  God  ;  and,  secondly,  how  great  an  impediment  ignorance 
is ;  and  he  thus  teaches  us,  lest  we  should  urge  the  un- 
instructed  beyond  the  limits  of  their  infirmity.  But  he 
lays  clown  a  general  truth,  which  extends  to  all  actions, — 
"  Happy,''  he  says,  "  is  he  who  is  not  conscious  of  doing 
wrong,  when  he  rightly  examines  his  own  deeds."  For  it 
happens,  that  many  commit  the  worst  of  crimes  without  any 
scruple  of  conscience  ;  but  this  happens,  because  they  rashly 
abandon  themselves,  with  closed  eyes,  to  any  course  to  which 
the  blind  and  violent  intemperance  of  the  flesh  may  lead, 
them  ;  for  there  is  much  difference  between  insensibility  and 
a  right  judgment.  He  then  who  examines  things  is  happy, 
provided  he  is  not  bitten  by  an  accusing  conscience,  after 
having  honestly  considered  and  weighed  matters  ;  for  this 
assurance  alone  can  render  our  works  pleasing  to  God.  Thus 
is  removed  that  vain  excuse  which  many  allege  on  the  ground 
of  ignorance  ;  inasmuch  as  their  error  is  connected  with  in- 
sensibility and  sloth  :  for  if  what  they  call  good  intention  is 
sufficient,  their  examination,  according  to  which  the  Spirit 
of  God  estimates  the  deeds  of  men,  is  superfluous.^ 

23.  But  he  luho  is  undecided,  &c.     He  very  fitly  expresses 

1  The  version  of  Calvin  is,  "  Beatus  qui  non  judicat  seipsum  in  eo  quod 
examinat,"  fiaxa^ios  o  //.»  x^lvuv  lavrov  iv  £  toKif/.dZ.'-i ;  the  latter  part  is  ren- 
dered by  Bez(x  and  Piscator,  "  in  eo  quod  approbat — in  that  which  he 
approves ;"  by  Doddridge,  "  in  the  thing  which  he  alloweth ;"  by  Mac- 
knight,  "  by  what  he  approveth."  The  reference  is  no  doubt  to  the  strong, 
who  had  "  faith,"  who  believed  all  meats  lawful.  The  verb  means  to  try, 
to  examine,  as  well  as  to  approve  ;  but  the  latter  seems  to  be  its  meaning 
here.  To  approve  and  to  have  faith  appears  in  this  case  to  be  the  same : 
then  to  have  faith  and  not  to  abuse  it  by  giving  offence  to  a  brother  was  to 
be  a  happy  man,  who  did  not  condemn  himself.  The  meaning  tlien  most 
suitable  to  the  passage  is  this,  "  Happy  the  man !  who  condemns  not  him- 
self by  what  he  approves,"  that  is,  by  eating  meat  to  the  annoyance  and 
stumbling  of  the  weak. — Ed. 


512  COMMENTARIES  ON  THE  CHAP.  XIV.  23. 

in  one  word  the  character  of  that  mind  which  vacillates  and 
is  uncertain  as  to  what  ought  to  be  done  ;  for  he  who  is  un- 
decided undergoes  alternate  changes,  and  in  the  midst  of 
his  various  deliberations  is  held  suspended  by  uncertainty. 
As  then  the  main  thing  in  a  good  work  is  the  persuasion  of 
a  mind  conscious  of  being  right  before  God,  and  as  it  Avere 
a  calm  assurance,  nothing  is  more  opposed  to  the  acceptance 
of  our  works  than  vacillation.^  And,  oh  !  that  this  truth 
were  fixed  in  the  minds  of  men,  that  nothing  ought  to  be 
attempted  except  what  the  mind  feels  assured  is  acceptable 
to  God,  men  would  not  then  make  such  an  uproar,  as  they 
often  do  now,  nor  waver,  nor  blindly  hurry  onward  where- 
ever  their  own  imagination  may  lead  them.  For  if  our  way 
of  living  is  to  be  confined  to  this  moderation,  that  no  one  is 
to  touch  a  morsel  of  meat  with  a  doubting  conscience,  how 
much  greater  caution  is  to  be  exercised  in  the  greatest 
things  ? 

And  whatever  is  not  from  faith,  &c.  The  reason  for  this 
condemnation  is,  that  every  work,  however  splendid  and 
excellent  in  appearance,  is  counted  as  sin,  except  it  be 
founded  on  a  right  conscience  ;  for  God  regards  not  the  out- 
ward display,  but  the  inward  obedience  of  the  heart,  by  this 
alone  is  an  estimate  made  of  our  works.  Besides,  how  can 
that  be  obedience,  when  any  one  undertakes  what  he  is  not 
persuaded  is  approved  by  God  ?  Where  then  such  a  doubt 
exists,  the  individual  is  justly  charged  with  prevarication  : 
for  he  proceeds  in  opposition  to  the  testimony  of  his  own 
conscience. 

^  The  Greek  is  »  ^laxoivifisvos,  "he  who  discerns,"  that  is,  a  difference  as 
to  meats ;  so  Doddridge,  Macknight,  and  Chalmers  regard  its  meaning. 
Beza  has  "  qui  dubitat — who  doubts,"  and  so  our  version.  The  word  used 
by  Calvin  is  dijadicat,  which  properly  means  to  judge  between  things,  to 
discern,  but  according  to  his  explanation  it  means  to  judge  in  two  ways,  to 
be  undecided. 

The  verb  no  doubt  admits  of  these  two  meanings  ;  it  is  used  evidently 
in  the  sense  of  making  or  putting  a  difference,  but  only,  as  some  say,  in  the 
active  voice.  There  are  indeed  two  places  where  it  seems  to  have  this 
meaning  in  its  passive  or  middle  form,  James  ii.  4,  and  Jude  verse  22.  But 
as  Paul  has  before  used  it  in  this  Epistle,  chap.  iv.  20,  in  the  sense  of  hesi- 
tating, staggering,  or  doubting,  we  may  reasonably  suppose  that  it  has  this 
meaning  here,  and  especially  as  in  every  place  where  he  expresses  the  other 
idea,  he  has  employed  the  active  form.  See  1  Cor.  iv.  7  ;  xi.  29,  31  ;  &c. 
—Ed. 


CHAP.  XV.  1.  EPISTLE  TO  THE  BOMANS.  513 

The  word  faith  is  to  be  taken  licre  for  a  fixed  persuasion 
of  the  mind,  or,  so  to  speak,  for  a  firm  assurance,  and  not 
that  of  any  kind,  but  what  is  derived  from  the  truth  of  God. 
Hence  doubt  or  uncertainty  vitiates  all  our  actions,  liowever 
specious  they  may  otherwise  be.  Now,  since  a  pious  mind 
can  never  acquiesce  with  certainty  in  an^'^thing  but  the  word 
of  God,  all  fictitious  modes  of  worship  do  in  this  case  vanish 
away,  and  whatever  works  there  may  be  which  originate  in 
the  brains  of  men  ;  for  while  everything-  which  is  not  from 
faith  is  condemned,  rejected  is  whatever  is  not  supported  and 
approved  by  God's  word.  It  is  at  the  same  time  by  no 
means  sufficient  that  what  we  do  is  approved  by  the  word  of 
God,  except  the  mind,  relying  on  this  persuasion,  prepares 
itself  cheerfully  to  do  its  work.  Hence  the  first  thing  in  a 
right  conduct,  in  order  that  our  minds  may  at  no  time  fluc- 
tuate, is  this,  that  we,  depending  on  God's  word,  confidently 
proceed  wherever  it  may  call  us. 


CHAPTER  XY} 

1.  We  then  that  are  strong  ought  1.  Debemus  autem  nos  qui  po- 
to  bear  the  infirmities  of  the  weak,  tentes  suraus,  infirmitates  impoten- 
and  not  to  please  ourselves.  tium  portare,  et  non  placere  nobis 

ipsis : 

2.  Let  every  one  of  us  please  his  2.  Unusquisque  enim  nostrum 
neighbour  for  his  good  to  edification,     proximo  placeat  in  bonum,  ad  aedifi- 

cationem. 

3.  For  even  Christ  pleased  not  3.  Etenim  Christus  non  placuit 
himself;  but,  as  it  is  written,  The  sibi  ipsi ;  sed  quemadmodum  scrip- 
reproaches  of  them  that  reproached  tum  est,  Opprobria  exprobrantium 
thee  fell  on  me.  tibi,  ceciderunt  super  me. 

1.  We  then  who  are  strong,  &c.  Lest  they  who  had  made 
more  advances  than  others  in  the  knowledge  of  God  should 

'  Introduced  here,  as  the  conclusion  of  the  last  chapter,  by  Griesbach 
and  other  collators  of  MSS..  are  the  three  last  verses  of  the  Epistle,  25- 
27.  It  appears  that  the  largest  number  of  copies  is  in  favour  of  this  ar- 
rangement, countenanced  by  the  Greek  fathers,  and  the  Syriac  and  Arabic 
versions.  In  favoiu:  of  the  present  order,  as  in  our  version,  there  are  some 
good  MSS.,  the  Latin  fathers,  and  the  Vulgate,  &c.  What  strongly 
favours  and  decidedly  confirms  the  order  which  we  have,  is  the  evident 
connection  as  to  matter  between  this  and  the  last  chapter,  which  shows  the 
impropriety  of  having  those  verses  intervening  between  them. — Ed. 

2k 


514  COMMENTARIES  ON"  THE  CHAP.  XV.  2. 

think  it  unreasonable,  that  more  burden  Avas  to  be  laid  on 
them  than  on  others,  he  shows  for  what  purpose  this  strength, 
by  which  they  excelled  others,  was  bestowed  on  them,  even 
that  they  might  so  sustain  tlie  weak  as  to  prevent  them  to 
fall.  For  as  God  has  destined  those  to  whom  he  has  granted 
superior  knowledge  to  convey  instruction  to  the  ignorant,  so 
to  those  whom  he  makes  strong  he  commits  the  duty  of  sup- 
porting the  weak  by  their  strength  ;  thus  ought  all  gifts  to 
be  communicated  among  all  the  members  of  Christ.  The 
stronger  then  any  one  is  in  Christ,  the  more  bound  he  is  to 
bear  with  the  weak.^ 

By  saying  that  a  Cliristian  ought  not  to  jylease  himself, 
he  intimates,  that  he  ought  not  to  be  bent  on  satisfying 
himself,  as  they  are  wont  to  be,  who  are  content  with  their 
own  judgment,  and  heedlessly  neglect  others :  and  this  is 
indeed  an  admonition  most  suitable  on  the  present  subject ; 
for  nothing  imj^edes  and  checks  acts  of  kindness  more  than 
when  any  one  is  too  much  swallowed  up  with  himself,  so 
that  he  has  no  care  for  others,  and  follows  only  his  own 
counsels  and  feelings. 

2.  Let  indeed^  every  one  of  iis,  &c.  He  teaches  us  here, 
that  we  are  under  obligations  to  others,  and  that  it  is  there- 
fore our  duty  to  please  and  to  serve  them,  and  that  there  is 
no  exception  in  which  we  ought  not  to  accommodate  ourselves 
to  our  brethren  when  we  can  do  so,  according  to  God's  w^ord, 
to  their  edification. 

There  are  here  two  things  laid  down, — that  we  are  not  to 
be  content  with  our  own  judgment,  nor  acquiesce  in  our  own 
desires,  but  ought  to  strive  and  labour  at  all  times  to  please  our 
brethren, — and  then,  that  in  endeavouring  to  accommodate 

'  The  word  for  '•'  strong  "  is  "Swuto},  "  able,"  which  Calvin  renders  po- 
tentes,  powerful,  or  able.  They  were  the  more  advanced  in  knowledge  and 
in  piety.  They  were  to  "  bear,"  jSairTa^s^v,  in  the  sense  of  carrying  or  sus- 
taining the  infirmities  of  the  weak,  impotentiitm,  "  the  unable,"  a'Swaruv, 
such  as  were  imable  to  carry  their  own  burdens.  The  duty  is  not  merely 
to  bear  with  or  tolerate  weaknesses,  (for  this  is  not  the  meaning  of  the 
verb,)  but  to  help  and  assist  the  weak  and  the  feeble  to  carry  them.  The 
most  literal  rendering  is — 

"  We  then  who  are  able  ought  to  bear  (or  carry)  the  infirmities  of  the 
unable." — Ed. 

^  The  yag  in  this  verse  is  considered  by  Griesbach  as  wholly  spurious ; 
and  Beza  has  left  it  out. — Ed. 


CHAP.  XV.  o.  EPISTLJi  TO  THE  ROMANS.  5J5 

ourselves  to  our  brethren,  we  ought  to  have  regard  to  God, 
so  that  our  object  may  be  their  edification  ;  for  the  greater 
part  cannot  be  pleased  except  you  indulge  their  humour ;  so 
that  if  you  wish  to  be  in  favour  with  most  men,  their  salva- 
tion must  not  be  so  much  regarded,  but  their  folly  must  be 
flattered  ;  nor  must  you  look  to  what  is  expedient,  but  to 
what  they  seek  to  their  own  ruin.  You  must  not  then  strive 
to  please  those  to  whom  nothing  is  pleasing  but  evil. 

3.  For  even  Christ  pleased  not  himself,  &c.  Since  it  is 
not  right  that  a  servant  should  refuse  what  his  lord  has  him- 
self undertaken,  it  would  be  very  strange  in  us  to  wish  an 
exemption  from  the  duty  of  bearing  the  infirmities  of  others, 
to  which  Christ,  in  whom  we  glory  as  our  Lord  and  King, 
submitted  himself ;  for  he  having  no  regard  for  himself,  gave 
up  himself  wholly  to  this  service.  For  in  him  was  really 
verified  w^hat  the  Prophet  declares  in  Ps.  Ixix.  10:  and 
among  other  things  he  mentions  this,  that  "  zeal  for  God's 
house  had  eaten  him  up,"  and  that  "  the  reproaches  of  those 
who  reproached  God  fell  on  him."  By  these  words  it  is 
intimated,  that  he  burned  with  so  much  fervour  for  God's 
glory  that  he  was  possessed  by  such  a  desire  to  promote  his 
kingdom,  that  he  forgot  himself,  and  was,  as  it  were,  ab- 
sorbed with  this  one  thought,  and  that  he  so  devoted  himself 
to  the  Lord  that  he  was  grieved  in  his  soul  whenever  he 
perceived  his  holy  name  exposed  to  the  slandering  of  the 
ungodly.^ 

The  second  part,  "  the  reproaches  of  God,"  may  indeed  be 
understood  in  two  ways, — either  that  he  was  not  less  affected 
by  the  contumelies  which  were  heaped  on  God,  than  if  he 
himself  had  endured  them, — or,  that  he  grieved  not  other- 
wise to  see  the  wrong  done  to  God,  than  if  he  himself  had 
been  the  cause.  But  if  Christ  reigns  in  us,  as  he  must  ne- 
cessarily reign  in  his  people,  this  feeling  is  also  vigorous  in 
our  hearts,  so  that  whatever  derogates  from  the  glory  of  God 

'  The  intention  of  producing  Christ's  example  here  is  to  enjoin  disin- 
terestedness. He  denied  himself  for  the  sake  of  glorifying  God  in  the 
salvation  of  men :  so  his  followers  ought  to  show  the  same  spirit ;  they 
ought  to  inconvenience  themselves,  and  undergo  toil,  trouble,  suffering, 
and  reproaches,  if  necessary,  in  order  to  help  and  assist  their  fellow-Chris- 
tians.— Ed. 


516  COMMENTARIES  ON  THE  CHAP.  XV.  4. 

does  not  otherwise  g^rieve  us  than  if  it  was  done  to  ourselves. 
Away  then  with  those  whose  highest  wish  is  to  gain  honours 
from  them  who  treat  God's  name  witli  all  kinds  of  reproaclies, 
tread  Christ  under  foot,  contumeliously  rend,  and  with  the 
sword  and  the  flame  persecute  his  gospel.  It  is  not  indeed 
safe  to  be  so  much  honoured  by  those  by  whom  Christ  is  not 
only  despised  but  also  reproachfully  treated. 

4.  For  whatsoever  things  -n-ere  4.  Qu^cunque  enim  ante  scripta 
written  aforetime  were  written  for  sunt,  in  nostram  doctrinam  sunt 
our  learning ;  that  Ave,  through  pa-  scripta,  ut  per  patientiam  et  conso- 
tience  and  comfort  of  the  scriptures,  lationem  Scriptiu-arum  spem  habe- 
might  have  hope.  amus. 

5.  Now  the  God  of  patience  and  5.  Deus  autem  patientise  et  con- 
consolation   grant    you   to   be   like  solationis  det  vobis  idem  nuituo  cogi- 
minded  one  toward  another,  accord-  tare  secundum  Christum  lesum  ; 
ing  to  Christ  Jesus  ; 

6.  That  y^  may  with  one  mind  6.  Ut  uno  animo,  uno  ore,  glori- 
and  one  mouth  glorify  God,  even  the  ficetis  Deum  et  Patrem  Domini 
Father  of  om-  Lord  Jesus  Christ.  nostri  lesu  Christi. 

4.  For  whatsoever  things,  &c.  This  is  an  application  of  tlie 
example,  lest  any  one  should  think,  that  to  exhort  us  to 
imitate  Christ  was  foreign  to  his  purpose  ;  "  Nay/'  he  says, 
"  there  is  nothing  in  Scripture  which  is  not  useful  for  your 
instruction,  and  for  the  direction  of  your  life."^ 

This  is  an  interesting  passage,  by  which  we  understand 
that  there  is  nothing  vain  and  unprofitable  contained  in  the 
oracles  of  God  ;  and  we  are  at  the  same  time  taught  that  it 
is  by  the  reading  of  the  Scripture  that  we  make  progress  in 
piety  and  holiness  of  life.  Whatever  then  is  delivered  in 
Scripture  we  ought  to  strive  to  learn  ;  for  it  were  a  reproach 
offered  to  the  Holy  Spirit  to  think,  that  he  has  taught  any- 
thing which  it  does  not  concern  us  to  know ;  let  us  also 
know,  that  whatever  is  taught  us  conduces  to  the  advance- 
ment of  religion.  And  though  he  speaks  of  the  Old  Testa- 
ment, the  same  thing  is  also  true  of  the  writings  of  the 
Apostles ;  for  since  the  Spirit  of  Christ  is  everywhere  like 
itself,  there  is  no  doubt  but  that  he  has  adapted  his  teaching^ 

^  "  The  object  of  this  verse  is  not  so  much  to  show  the  propriety  of 
applying  the  passage  quoted  from  the  Psalms  to  Christ,  as  to  show  that 
the  facts  recorded  in  the  Scriptures  are  designed  for  our  instruction." — 
Hodge. 


CHAP.  XV.  5.  EPISTLE  TO  THE  ROMANS.  51 7 

by  the  Apostles,  as  formerly  by  the  Prophets,  to  the  edifica- 
tion of  his  people.  Moreover,  we  find  here  a  most  striking 
condemnation  of  those  fanatics  who  vaunt  that  the  Old  Tes- 
tament is  abolished,  and  that  it  belongs  not  in  any  degree 
to  Christians  ;  for  with  what  front  can  they  turn  away 
Christians  from  those  things  which,  as  Paul  testifies,  have 
been  appointed  by  God  for  their  salvation  ? 

But  when  he  adds,  that  through  the  patience  and  the  con- 
solation of  the  Sci'iptures  we  might  have  hope,^  he  does  not 
include  the  whole  of  that  benefit  which  is  to  be  derived  from 
God's  word  ;  but  he  briefly  points  out  the  main  end  ;  for  the 
Scriptures  are  especially  serviceable  for  this  purpose — to 
raise  up  those  who  are  prepared  by  patience,  and  strength- 
ened by  consolations,  to  the  hope  of  eternal  life,  and  to  keep 
them  in  the  contemplation  of  it.^  The  word  consolation 
some  render  exhortation  ;  and  of  this  I  do  not  disapprove, 
only  that  consolation  is  more  suitable  to  patience,  for  this 
arises  from  it ;  because  then  only  we  are  prepared  to  bear 
adversities  with  patience,  when  God  blends  them  with  con- 
solation. The  patience  of  the  faithful  is  not  indeed  that 
hardihood  which  philosophers  recommend,  but  that  meek- 
ness, by  which  we  willingly  submit  to  God,  while  a  taste  of 
his  goodness  and  paternal  love  renders  all  things  sweet  to 
us  :  tliis  nourishes  and  sustains  hope  in  us,  so  that  it  fails  not. 

5.  And  the  God  of  patience,  &c.  God  is  so  called  from 
what  he  produces  ;  the  same  thing  has  been  before  very  fitly 
ascribed  to  the  Scriptures,  but  in  a  different  sense  :  God 
alone  is  doubtless  the  author  of  patience  and  of  consolation  ; 
for  he  conveys  both  to  our  hearts  by  his  Spirit :  yet  he  em- 

'  Or,  That  we  might  possess,  enjoy,  or  retain  hope.  He  does  not  de- 
scribe this  hope,  it  being  sufficiently  evident — the  hope  of  the  gospel. — Ed. 

-  Some  take  "  patience  "  apart  from  "  consolation," — "  through  patience, 
and  the  consolation  of  the  Scriptures  ;"  but  what  is  evidently  meant  is  the 
patience  and  consolation  which  the  Scriptures  teach  and  administer,  or 
are  the  means  of  supplying  ;  for  it  is  the  special  object  of  the  passage  to 
show  the  benefits  derived  irom  the  Scriptures.  Then  it  is  no  doubt  "  con- 
solation," and  not  exhortation,  though  the  word  has  also  that  meaning ; 
for  in  the  next  verse  it  clearly  means  consolation.  It  is  thus  rendered, 
and  in  connection  with  "  patience,"  by  Beza,  Parens,  Doddridge,  Mac- 
knight,  &c. 

In  our  version  it  is  "  comfort "  in  ver.  4,  and  "  consolation  "  in  ver.  5  ; 
but  it  would  have  been  better  to  have  retained  the  same  word. — Ed. 


518  COMMENTARIES  ON  THE  CHAP.  XV.  5. 

ploys  his  word  as  the  instrument ;  for  he  first  teaches  us 
what  is  true  consolation,  and  what  is  true  patience  ;  and 
then  he  instils  and  plants  this  doctrine  in  our  hearts. 

But  after  having  admonished  and  exhorted  the  Romans 
as  to  what  they  were  to  do,  he  turns  to  pray  for  them  :  for 
he  fully  understood,  that  to  speak  of  duty  was  to  no  purpose, 
except  God  inwardly  effected  by  his  Spirit  what  he  spoke 
by  the  mouth  of  man.  The  sum  of  his  prayer  is, — that  he 
would  bring  their  minds  to  real  unanimity,  and  make  them 
united  among  themselves  :  he  also  shows  at  the  same  time 
what  is  the  bond  of  unity,  for  he  wished  them  to  agree  to- 
gether according  to  Christ  Jesus.  Miserable  indeed  is  the 
union  which  is  unconnected  with  God,  and  that  is  uncon- 
nected Avith  him,  which  alienates  us  from  his  truth.^ 

And  that  he  might  recommend  to  us  an  agreement  in 
Christ,  he  teaches  us  how  necessary  it  is :  for  God  is  not 
truly  glorified  by  us,  unless  the  hearts  of  all  agree  in  giving 
him  praise,  and  their  tongues  also  join  in  harmony.  There 
is  then  no  reason  for  any  to  boast  that  he  will  give  glory  to 
God  after  his  own  manner  ;  for  the  unity  of  his  servants  is 

'  There  is  a  difference  of  opinion  as  to  the  unity  contemplated  here, 
Avhether  it  be  that  of  sentiment  or  of  feeling.  The  plirase,  ro  xvro  (p^avtiv, 
occurs  in  the  following  places,  Rom.  xii.  IG  ;  xv.  5  ;  2  Cor.  xiii.  11  ;  Phil, 
ii.  2;  iii.  10;  iv.  2.  Leigh  says,  that  the  phrase  signifies  to  be  of  one 
mind,  of  one  judgment,  of  one  affection,  towards  one  another.  But  though 
the  verb  ip^ovuv  may  admit  of  these  three  significations,  yet  the  Apostle  no 
doubt  had  in  view  a  specific  idea ;  and  when  we  consider  that  he  had  been 
inculcating  the  principle  of  toleration  as  to  unity  of  sentiment  with  regard 
to  the  eating  of  meats  and  of  observing  of  days,  and  that  he  has  been  en- 
forcing the  duty  of  forbearance,  and  of  sympathy,  and  of  love  towards  each 
other,  it  appears  probable  that  unity  of  feeling  and  of  concern  for  each 
other's  welfere  is  what  is  intended  here.  Beza,  Scott,  and  Chalmers  take 
this  view,  while  Parens,  Mede,  and  Stuart  take  the  other,  that  is,  that 
unity  of  sentiment  is  what  is  meant. 

What  confirms  the  former,  in  addition  to  the  general  import  of  the  con- 
text, is  tlie  clause  which  follows,  "  according  to  Christ  Jesus,"  which  evi- 
dently means,  "  according  to  his  exam])le,"  as  mentioned  in  ver.  3. 

Then  in  the  next  verse,  the  word  ofioeui^aloti  refers  to  the  unity  of  feeling 
and  of  action,  rather  than  to  that  of  sentiment.  It  occurs,  besides  here, 
in  these  places,  Acts  i.  14 ;  ii.  1,  46 ;  iv.  24  ;  v.  12  ;  vii.  57  ;  viii.  6 ;  xii. 
20;  XV.  25;  xviii.  12;  xix.  29.  It  is  iised  by  the  Septuagint  for  "l/T*, 
which  means  "  together."  It  is  rendered  "  unanimiter — imanimously," 
or,  with  one  mind,  by  Erasmus ;  "  concorditer — with  one  accord,"  by 
Beza  ;  •'  with  one  mind,"  by  Doddridge ;  and  "  unanimously,"  by  Mac- 
knight.  It  is  thus  paraphrased  by  Grotius,  "  with  a  mind  full  of  mutual 
love,  free  from  contempt,  free  from  hatred." — Ed. 


CHAP.  XV.  7.  EPISTLE  TO  THE  ROMANS.  519 

SO  much  esteemed  by  God,  that  he  will  not  have  his  glory 
sounded  forth  amidst  discords  and  contentions.  This  one 
thought  ouglit  to  be  sufficient  to  check  the  wanton  rage  for 
contention  and  quarrelling,  which  at  this  day  too  much  pos- 
sesses the  minds  of  many. 

7.  Wherefore  receive  ye  one  an-  7.  Itaque  suscipite  vos  mutuo, 
other,  as  Christ  also  received  us  to  quemadmodumChristusvossuscepit, 
the  glory  of  God.  in  gloriam  Dei. 

8.  Now  I  say,  that  Jesus  Christ  8.  Dico  autem  lesum  Christum 
was  a  minister  of  the  circumcision  ministerium  fuisse  circumcisionis  su- 
for  the  truth  of  God,  to  confirm  the  per  veritate  Dei  ad  proniissionos  Pa- 
promises  made  mito  the  fathers :  trum  confirinandas  : 

9.  And  that  the  Gentiles  might  9.  Gentes  autem  pro  misericordia 
glorify  God  for  Ms  mercy ;  as  it  is  glorificare  debent  fJeum  :  quemad- 
written,  For  this  cause  I  will  confess  modum  scriptimi  est.  Propter  hoc 
to  thee  among  the  Gentiles,  and  sing  confitebor  tibi  inter  Gentes  et  no- 
unto  thy  name.  mini  tuo  psallam  : 

10.  And  again  he  saith,  Rejoice,  10.  Etrursumdicit,ExultateGen- 
ye  Gentiles,  with  his  people.  tes  cum  populo  ejus ; 

11.  And  again.  Praise  the  Lord,  11.  Et  rursum,  Laudate  Domi- 
all  ye  Gentiles ;  and  laud  him,  all  ye  num  omnes  Gentes,  et  collaudate 
people.  eum  omnes  popiili. 

12.  And  again,  Esaias  saith,  There  12.  Et  rursum  lesaias  dicit,  Erit 
shall  be  a  root  of  Jesse,  and  he  that  radix  Jesse,  et  qui  exurget  ad  im- 
shall  rise  to  reign  over  the  Gentiles ;  perandum  Gentibus ;  in  ipso  Gentes 
in  him  shall  the  Gentiles  trust.  sperabunt. 

7.  Receive  ye  then,  &c.  He  returns  to  exhortation  ;  and 
to  strengthen  this  he  still  retains  the  example  of  Christ. 
For  he,  having  received,  not  one  or  two  of  us,  but  all  to- 
gether, has  thus  connected  us,  so  that  we  ought  to  cherish 
one  another,  if  we  would  indeed  continue  in  his  bosom. 
Only  thus  then  shall  we  confirm  our  calling,  that  is,  if  we 
separate  not  ourselves  from  those  whom  the  Lord  has  bound 
together. 

The  words,  to  the  glory  of  God,  may  be  applied  to  us  only, 
or  to  Christ,  or  to  him  and  us  together  :  of  the  last  I  mostly 
appiove,  and  according  to  this  import, — "  As  Christ  has 
made  known  the  glory  of  the  Father  in  receiving  us  into 
favour,  when  we  stood  in  need  of  mercy  ;  so  it  behoves  us, 
in  order  to  make  known  also  the  glory  of  the  same  God,  to 
establish  and  confirm  this  union  which  we  have  in  Christ."' 

'  In  ghriam  Dei,  lU  S«|av  QioZ,  i.e.,  in  order  to  set  forth  the  glory  of 
God,  or,  in  other  words,  that  God  might  be  glorified.  So  Erasmus, 
Chalmers,  and  Stuart.  Others  regard  this  "glory"  as  that  which  God 
bestows,  even  eternal  happines.s,  according  to  this  meaning, — "  Receive  ye 


520  COMMENTARIES  ON  THE  CHAP.  XV.  8. 

8.  Now  I  say,  that  Jesus  Christ,  &c.  He  now  shows  that 
Christ  has  embraced  us  all,  so  that  he  leaves  no  diiFerenee 
between  the  Jews  and  the  Gentiles,  except  that  in  the  first 
place  he  was  promised  to  the  Jewish  nation,  and  was  in  a 
manner  peculiarly  destined  for  them,  before  he  was  revealed 
to  the  Gentiles.  But  he  shows,  that  with  respect  to  that 
which  was  the  seed  of  all  contentions,  there  was  no  difference 
between  them  ;  for  he  had  gathered  them  both  from  a  miser- 
able dispersion,  and  brought  them,  when  gathered,  into  the 
Father's  kingdom,  that  they  might  be  one  floclc,  in  one 
sheepfold,  under  one  shepherd.  It  is  hence  right,  he  de- 
clares, that  they  should  continue  united  together,  and  not 
despise  one  another;  for  Christ  despised  neither  of  them.^ 

He  then  speaks  first  of  the  Jews,  and  says,  that  Christ 
was  sent  to  them,  in  order  to  accomplish  the  truth  of  God 
by  performing  the  promises  given  to  the  Fathers:  and  it 
was  no  common  honour,  that  Christ,  the  Lord  of  heaven  and 
earth,  put  on  flesh,  that  he  might  procure  salvation  for 
them  ;  for  the  more  he  humbled  himself  for  their  sake,  the 
greater  was  the  honour  he  conferred  on  them.  But  this 
point  he  evidently  assumes  as  a  thing  indubitable.  The 
more  strange  it  is,  that  there  is  such  effrontery  in  some 
fanatical  heads,  that  they  hesitate  not  to  regard  the  pro- 
mises of  the  Old  Testament  as  temporal,  and  to  confine  them 
to  the  present  world.  And  lest  the  Gentiles  should  claim 
any  excellency  above  the  Jews,  Paul  expressly  declares, 
that  the  salvation  which  Christ  has  brought,  belonged  by 

one  another  into  communion  and  fellowship,  as  Christ  has  received  you 
into  the  glory  of  God,"  that  is,  into  that  glorious  state  which  God  has  pro- 
laded  and  promised.  See  John  xvii.  24.  For  "  you,"  our  version  has 
"us ;"  but  Griesbach  considers  "you"  as  the  true  reading. — Ed. 

^  The  hegimiing  of  this  verse,  "  Now  I  say,"  Dico  autem,  Aiym  Ti,  is 
read  by  Beza  and  Grotms,  Aiya  yx^,  "  For  I  say,"  and  Griesbach  regards 
it  of  nearly  equal  authority.  If  we  retain  Ss,  it  may  be  rendered  "  more- 
over," or  "  further ;"  and  to  render  the  clause  more  distinct,  the  word 
"  this,"  as  proposed  by  Beza  and  Pagninus,  may  be  added, — "  I  further 
say  this,"  &c.     The  two  verses  may  be  thus  rendered, — 

8.  I  further  say  this,  that  Christ  became  a  minister  of  the  circumcision 
for  the  truth  of  God,  that  he  might  confirm  the  promises  made  to 

9.  the  fathers,  and  that  the  Gentiles  might  glorify  God  for  his  mercy, 
as  it  is  written,  "  I  will  therefore  confess  thee  among  the  nations, 
and  to  thy  name  will  I  sing." 

The  reasons  for  this  rendering  are  given  in  the  next  note. — Ed. 


CHAP.  XV.  9.  EPISTLE  TO  THE  ROMANS.  521 

covenant  to  the  Jews ;  for  by  his  coming  he  fulfilled  what 
the  Father  had  formerly  promised  to  Abraham,  and  thus  he 
became  the  minister  of  that  people.  It  hence  follows  that 
the  old  covenant  was  in  reality  spiritual,  though  it  was  an- 
nexed to  earthly  types ;  for  the  fulfilment,  of  which  Paul 
now  speaks,  must  necessarily  relate  to  eternal  salvation. 
And  further,  lest  any  one  should  cavil,  and  say,  that  so 
great  a  salvation  was  promised  to  posterity,  when  the  cove- 
nant was  deposited  in  the  hand  of  Abraham,  he  expressly 
declares  that  the  promises  were  made  to  the  Fathers. 
Either  then  the  benefits  of  Christ  must  be  confined  to  tem- 
poral things,  or  the  covenant  made  with  Abraham  must  be 
extended  beyond  the  things  of  this  world. 

9.  The  Gentiles  also^  &c.  This  is  the  second  point,  on 
proving  which  he  dwells  longer,  because  it  was  not  so  evi- 
dent. The  first  testimony  he  quotes  is  taken  from  Ps.  xviii. ; 
which  psalm  is  recorded  also  in  2  Sam.  xxii.,  where  no  doubt  a 
prophecy  is  mentioned  concerning  the  kingdom  of  Christ ; 
and  from  it  Paul  proves  the  calling  of  the  Gentiles,  because 
it  is  there  promised,  that  a  confession  to  the  glory  of  God 
should  be  made  among  the  Gentiles  ;  for  we  cannot  really 

1  The  construction  of  this  first  sentence  is  differently  viewed.  Grotivs 
and  Stuart  connect  it  with  "I  say"  at  the  beginning  of  the  former  verse; 
but  Beza  and  Parens  connect  it  with  the  last  clause,  and  consider  tU  to  as 
being  here  understood  :  and  this  seems  to  he  the  best  construction.  Christ 
became  the  minister  of  the  circumcision,  a  minister  under  the  Abrahamic 
economy,  for  two  objects, — that  he  might  confirm  the  promises  made  to 
the  Fathers,— and  that  the  Gentiles  might  glorify  God  for  his  mercy. 
Mercy  was  destined  to  come  to  the  Gentiles  through  the  covenant  made 
with  Abraham,  of  which  circumcision  was  the  sign  and  seal.  The  pro- 
mise, "  In  thee  shall  the  nations  of  the  earth  be  blessed,"  was  made  to 
Abraham,  and  not  to  the  Gentiles.  Hence  it  is  called  "  mercy"  to  them, 
there  being  no  previous  promise  made  distinctly  to  thov,  vhile  the  same 
mercy  as  to  the  Jews  is  called  "  truth,"  because  it  was  the  fulfilment  of  a 
promise.  A  remarkable  instance  of  this  difference,  noticed  by  IJaldane, 
is  found  in  Micah  vii.  20.  What  is  said  to  be  "  mercy"  to  Abraham,  to 
whom  the  promise  was  first  made,  is  said  to  be  "truth"  to  Jacob,  to  -v^hom 
it  was  confirmed.  It  may  also,  by  the  ivay,  be  observed,  that  this  verse  in 
Micah  aflibrds  an  example  of  what  we  often  find  in  Paul's  style ;  for  in 
mentioning  two  or  more  things,  he  often  reverses  the  regular  order.  W  hat 
Micah  mentions  first  is  "  truth"  to  Jacob,  and  then  he  goes  back  to  God's 
"  mercy"  to  Abraham. 

The  quotation  from  Psalm  xviii.  49,  is  verbatim  from  the  Septuagint. 
The  Hebrew  verb  with  its  postfix,  "]*TIS,  in  our  version,  "  I  m  ill  give  thanks 
to  thee,"  may  more  properly  be  rendered,  "  I  will  confess  thee."— Ed. 


522  COMMENTARIES  ON  THE  CHAP.  XV.  12, 

make  God  known,  except  among  those  who  hear  his  praises 
while  they  are  sung  by  us.  Hence  that  GocFs  name  may  be 
known  among  the  Gentiles,  they  must  be  favoured  with  the 
knowledge  of  him,  and  come  into  communion  with  his 
people :  for  you  may  observe  this  everywhere  in  Scripture, 
that  God's  praises  cannot  be  declared,  except  in  the  assem- 
bly of  the  faithful,  who  have  ears  capable  of  hearing  his 
praise. 

10.  Exult,  ye  Gentiles,  with  his  people.  This  verse  is  com- 
monly considered  as  if  it  was  taken  from  the  song  of  Moses  ; 
but  with  this  I  cannot  agree ;  for  Moses'  design  there  was 
to  terrify  the  adversaries  of  Israel  by  setting  forth  his  great- 
ness, rather  than  to  invite  them  to  a  common  joy.  I  hence 
think  that  this  is  quoted  from  Ps.  xlvii.  5,  where  it  is  writ- 
ten, "  Exult  and  rejoice  let  the  Gentiles,  because  thou 
judgest  the  nations  in  equity,  and  the  Gentiles  on  the  earth 
thou  guidest."  And  Paul  adds,  with  his  people,  and  he  did 
this  by  way  of  explanation  ;  for  the  Prophet  in  that  psalm 
no  doubt  connects  the  Gentiles  with  Israel,  and  invites  both 
alike  to  rejoice ;  and  there  is  no  joy  without  the  knowledge 
of  God.^ 

11.  Praise  God,  all  ye  Gentiles,  &c.  This  passage  is  not 
inaptly  applied  ;  for  how  can  they,  who  know  not  God's 
greatness,  praise  him  ?  They  could  no  more  do  this  than  to 
call  on  his  name,  when  unknown.  It  is  then  a  prophecy 
most  suitable  to  prove  the  calling  of  the  Gentiles ;  and  this 
appears  still  more  evident  from  the  reason  which  is  there 
added  ;  for  he  bids  them  to  give  thanks  for  God's  truth  and 
mercy.     (Ps.  cxvii.  1.) 

12.  And  again,  Isaiah,  &c.  This  prophecy  is  the  most 
illustrious  of  them  all :  for  in  that  passage,  the  Proiihet, 
when   things  were  almost  past  hope,   comforted  the  small 

1  This  passage  is  evidently  taken  from  Deut.  xxxii.  43,  given  literally  as 
it  is  found  in  the  Septuagint,  and  literally  too  from  the  Hebrew,  if  the 
reading  of  two  copies,  referred  to  by  Kennicalt,  be  adopted,  in  which  DX, 
"  with,"  is  placed  before  IdJ?,  "  his  people."  It  is  no  objection  that  "  ad- 
versaries" are  mentioned  in  the  context.  There  have  ever  been  adver- 
saries to  God's  people ;  and  God  even  now  denomices  his  judgments  on  his 
adversaries,  though  the  Gentiles  as  a  people,  as  a  separate  class  from  the 
Jews,  have  been  long  ago  admitted  to  the  privilege  of  rejoicing  with  his 
people. — Ed. 


CHAP.  XV.  12.  KPISTLE  TO  THE  ROMANS.  523 

remnant  of  the  faithful^  even  by  this, — that  there  would 
arise  a  slioot  from  the  dry  and  the  dying  trunk  of  David's 
family,  and  that  a  branch  would  flourish  from  his  despised 
root,  which  would  restore  to  God's  people  their  pristine 
glory.  It  is  clear  from  the  account  there  given,  that  this 
shoot  was  Christ,  the  Redeemer  of  tlie  world.  And  then,  he 
added,  that  ho  would  be  raised  for  a  sign  to  the  Gentiles, 
that  mifflit  be  to  them  for  salvation.  The  words  do  indeed 
differ  a  little  from  the  Hebrew  text ;  for  we  read  here,  arise, 
while  in  Hebrew  it  is  stand  for  a  sign,  which  is  the  same ; 
for  he  was  to  appear  conspicuous  like  a  sign.  What  is  here 
hope,  is  in  Hebrew  seek ;  but  according  to  the  most  com- 
mon usage  of  Scripture,  to  seek  God  is  nothing  else  but  to 
hope  in  him.^ 

But  twice  in  this  prophec}^  is  the  calling  of  the  Gentiles 
confirmed, — by  the  expression,  that  Christ  was  to  be  raised 
up  as  a  sign,  and  he  reigns  among  the  faithful  alone, — and 
by  the  declaration,  that  they  shall  hope  in  Christ,  which 
cannot  take  place  without  the  preaching  of  the  word  and 
illumination  of  the  Spirit.  With  these  things  corresponds 
the  song  of  Simeon.  It  may  be  further  added,  that  hope  in 
Christ  is  an  evidence  of  his  divinity. 

13.  Now  the  God  of  hope  fill  you  13.  Deus  autem  spei  hiipleat  vos 
with  all  joy  and  peace  in  believing,  omni  gaudio  et  pace  in  credendo, 
that  ye  may  abound  in  hope,  through  quo  abundetis  in  spe  per  potentiam 
the  power  of  the  Holy  Ghost.  Spiritus  sancti. 

14.  And  I  myself  also  am  per-  14.  Persuasus  autem  sum,  fratres 
suaded  of  you,  my  brethren,  that  ye  mei,  ipse  quoque  de  vobis,  quod  et 
also  are  full  of  goodness,  filled  with  ipsi  pleni  sitis  bonitate,  referti  omni 
all  knowledge,  able  also  to  admonish  cognitione,  idonei  ad  vos  mutuo  ad- 
one  another.  monendos. 

*  Isaiah  xi.  10.  The  whole  of  this  quotation  is  given  as  it  is  found  in 
the  Septuagint.  The  difierence,  as  noticed  by  Calvin,  between  the  words 
as  given  in  Hebrew,  is  considerable.  The  language  of  the  Prophet  is  me- 
taphorical, the  Septuagint  interpreted  it,  and  this  interpretation  the  Apos- 
tle approved  and  adopted.  The  Messiah  is  represented  by  the  Prophet  as 
a  general  or  leader  of  an  army,  raising  his  banner  for  the  nations,  (D''Oy, 
not  "  people,"  as  in  our  version :)  and  the  Gentiles  repair  or  resort  to  this 
banner  for  protection;  and  so  Loivth  renders  the  verb  IClT*,  only  he  does 
not  preserve  the  metaphor,  by  rendering  "I  vi^,  "  unto  him,"  instead  of 
"  to  it,"  as  in  our  version.  It  hence  appears  evident,  that  the  passage  is 
substantially  the  same ;  and  indeed  the  verb  a-zx-'h  retains  in  some  mea- 
sure the  idea  of  the  original,  for  it  strictly  means  to  be  a  leader,  to  ride  as 
a  chief. — Ed. 


52  i  COMMENTARIES  ON  THE  CHAP.  XV.  13. 

15.  Nevertheless,  brethren,  I  have  15.  Audacius  autem  seripsi  vobis, 

written  the  more  boldly  unto  you  in  fratres,  ex  parte,  vehiti  commone- 

some  sort,  as  putting  you  in  mind,  faciens  vos,  propter   gratiam   milii 

because  of  the  grace  that  is  given  to  datam  a  Deo  ; 
me  of  God, 

1(3.  That  I  should  be  the  minister  16.  Ut  sim  minister  Christi  erga 
of  Jesus  Christ  to  the  Gentiles,  Gentes,consecransevangelium  Chris- 
ministering  the  gospel  of  God,  that  ti,  ut  sit  oblatio  Gentium  accepta- 
the  offering  up  of  the  Gentiles  might  bilis,  sanctificata  per  Spiritum  sanc- 
be  acceptable,  being  sanctified  by  the  turn. 
Holy  Ghost. 

13.  A7id  may  the  God,  &c.  He  now  concludes  the  pas- 
sage, as  before,  with  prayer  ;  in  which  he  desires  the  Lord 
to  give  them  whatever  he  had  commanded.  It  hence  ap- 
pears, that  the  Lord  does  in  no  degree  measure  his  precepts 
according  to  our  sti'ength  or  the  power  of  free-will ;  and  that 
he  does  not  command  what  we  ought  to  do,  that  we,  relying 
on  our  own  power,  may  gird  up  ourselves  to  render  obedi- 
ence ;  but  that  he  commands  those  things  which  require  the 
aid  of  his  grace,  that  he  may  stimulate  us  in  our  attention 
to  prayer. 

In  saying  the  God  of  hope,  he  had  in  view  the  last  verse  ;  , 
as  though  he  said, — "  May  then  the  God  in  whom  we  all 
hope  fill  you  with  joy,  that  is,  with  cheerfulness  of  heart, 
and  also  with  unity  and  concord,  and  this  by  believing:"^ 
for  in  order  that  our  peace  may  be  approved  by  God,  we 
must  be  bound  together  by  real  and  genuine  faith.  If  any 
one  prefers  taking  in  helieving,  for,  in  order  to  believe,^  the 
sense  will  be, — that  they  were  to  cultivate  peace  for  the  pur- 
pose of  believing  ;  for  then  only  are  we  rightly  prepared  to 
believe,  when  we,  being  peaceable  and  unanimous,  do  will- 
ingly embrace  what  is  taught  us.  It  is  however  preferable, 
that  faith  should  be  connected  with  peace  and  joy  ;  for  it  is 
the  bond  of  holy  and  legitimate  concord,  and  the  support  of 
godly  joy.    And  though  the  peace  which  one  has  within  with 

1  The  God  of  hope  may  mean  one  of  two  things, — the  giver  or  author  of 
hope,  as  in  1  Pet.  i.  3, — or  the  object  of  hope,  he  in  whom  hope  is  placed, 
as  in  1  Tim.  vi.  17. 

Why  does  he  mention  joy  before  peace  ?  It  is  in  accordance  with  his 
usual  manner, — the  most  visible,  the  stream  first,  then  the  most  hidden, 
the  spring. — Ed. 

*  That  is,  £'f  TO,  instead  of  "  rS.^Ed. 


CHAP.  XV.  14.  EPISTLE  TO  THE  ROMANS.  52-5 

God  may  also  be  understood,  yet  the  context  leads  us  rather 
to  the  former  explanation.^ 

He  further  adds,  that  ye  may  abound  in  hope;  for  in  this 
way  also  is  hope  confirmed  and  increased  in  us.  The  words, 
through  the  jjowej'  of  the  Holy  Spirit,  intimate  that  all 
things  are  the  gifts  of  the  divine  bounty  :  and  the  word 
power  is  intended  emphatically  to  set  forth  that  wonderful 
energy,  by  which  the  Spirit  works  in  us  faith,  hope,  joy,  and 
peace. 

14.  But  even  I  myself  am  persuaded,  &c.  This  was  said 
to  anticipate  an  objection,  or  it  may  be  deemed  a  kind  of 
concession,  made  with  the  vieAV  of  pacifying  the  Romans,  in 
case  they  thought  themselves  reproved  by  so  many  and  so 
urgent  admonitions,  and  thus  unjustly  treated.  He  then 
makes  an  excuse  for  having  ventured  to  assume  towards 
them  the  character  of  a  teacher  and  of  an  exhorter ;  and  he 
says,  that  he  had  done  so,  not  because  he  had  any  doubt  as 
to  their  wisdom,  or  kindness,  or  perseverance  ;  but  because 
he  was  constrained  by  his  office.  Thus  he  removed  every 
suspicion  of  presumption,  which  especially  shows  itself  when 
any  one  thrusts  himself  into  an  office  which  does  not  belong- 
to  him,  or  speaks  of  those  things  which  are  unsuitable  to 
him.  We  see  in  this  instance  the  singular  modesty  of  this 
holy  man,  to  whom  nothing  was  more  acceptable  than  to  be 
thought  of  no  account,  provided  the  doctrine  he  preached 
retained  its  authority. 

There  was  much  pride  in  the  Romans  ;  the  name  even  of 
their  city  made  the  lowest  of  the  people  proud  ;  so  that  they 

1  This  is  the  view  approved  by  Theophylact,  Beza,  Orotius,  Mede,  and 
Hammond :  but  Doddridge,  Scott,  Stuart,  and  Chalmers  consider  "peace" 
here  to  be  that  with  God,  and  "joy"  as  its  accompaniment;  while  Parens 
and  Hodge  view  both  as  included,  especially  the  latter.  If  we  consider  the 
subject  in  hand,  that  the  Apostle  was  attempting  to  produce  union  and 
concord  between  the  Jews  and  the  Gentiles,  we  shall  see  reason  to  accede 
to  Calvin's  explanation.  This  joy  and  peace  seem  to  be  the  same  as  in  ch. 
xiv.  17.  Concord,  union,  and  mutual  enjoyment,  are  graces  which  come 
by  belie\'ing,  or  by  faith,  as  well  as  concord  or  peace  with  God,  and  its 
accompanying  joy :  and  these  graces  have  no  doubt  an  influence  on  hope, 
so  as  to  make  it  brighter  and  stronger,  when  they  are  produced  by  the 
Holy  Spirit.  There  are  three  things  which  distinguish  these  graces  from 
such  as  are  fictitious, — they  proceed  from  faith, — they  increase  hope, — 
they  are  produced  by  the  Spirit. — Ed. 


526  COMMENTARIES  ON  THE  CHAP.  XV.  15. 

could  hardly  bear  a  teacher  of  another  nation,  much  less  a 
barbarian  and  a  Jew.  With  this  haughtiness  Paul  would  not 
contend  in  his  own  private  name :  he  however  subdued  it,  as 
it  were,  by  soothing  means ;  for  he  testified  that  he  under- 
took to  address  them  on  account  of  his  Apostolic  office. 

Ye  are  full  of  goodness,  being  filled  with  knowledge,  &c. 
Two  qualifications  are  especially  necessary  for  him  who  gives 
admonitions  :  the  first  is  kindness,  which  disi^oses  his  mind 
to  aid  his  brethren  by  his  advice,  and  also  tempers  his  coun- 
tenance and  his  words  with  courtesy, — and  the  second  is 
skill  in  advice  or  prudence,  which  secures  authority  to  him, 
inasmuch  as  he  is  able  to  benefit  the  hearers  whom  he  ad- 
dresses. There  is  indeed  nothing  more  opposed  to  brotherly 
admonitions  than  malignity  and  arrogance,  which  make  us 
disdainfully  to  despise  the  erring,  and  to  treat  them  with 
ridicule,  rather  than  to  set  them  right.  Asperity  also, 
whether  it  appears  in  words  or  in  the  countenance,  deprives 
our  admonitions  of  their  fruit.  But  however  you  may  excel 
in  the  feeling  of  kindness,  as  well  as  in  courtesy,  you  are  not 
yet  fit  to  advise,  except  you  possess  wisdom  and  experience. 
Hence  he  ascribes  both  these  qualifications  to  the  Romans, 
bearing  them  a  testimony, — that  they  were  themselves  suffi- 
ciently competent,  without  the  helj)  of  another,  to  administer 
mutual  exhortations  :  for  he  admits,  that  they  abounded  both 
in  kindness  and  wisdom.  It  hence  follows,  that  they  were 
able  to  exhort. 

15.  The  more  boldly,  however,  have  I  ivritten  to  you,  &c. 
The  excuse  follows,  and  in  adducing  this,  that  he  might 
more  fully  show  his  modesty,  he  says,  by  way  of  concession, 
that  he  acted  boldly  in  interposing  in  a  matter  which  they 
tliemselves  were  able  to  do  ;  but  he  adds  that  he  was  led  to 
be  thus  bold  on  account  of  his  office,  because  he  was  the 
minister  of  the  gospel  to  the  Gentiles,  and  could  not  there- 
fore pass  by  them  who  were  also  Gentiles.  He  however  thus 
humbles  himself,  that  he  might  exalt  the  excellency  of  his 
office  ;  for  by  mentioning  the  favour  of  God,  by  which  lie  was 
elevated  to  that  high  lionour,  he  shows  that  he  could  not 
sufter  what  he  did  according  to  his  apostolic  office  to  be 
despised.     Besides,  he  denies  that  he  had  assumed  the  part 


CHAP.  XV.  16.  EPISTLE  TO  THE  ROMANS.  527 

of  a  teacher,  but  that  of  an  admonisher,  whose  oiRcc  it  is  to 
briiif^  to  remembrance  what  is  not  otherwise  unknown.^ 

16".  Consecrating  the  gospel,  &c.  This  rendering  I  prefer 
to  tliat  wliich  Erasmus  in  the  first  place  adopts,  that  is, 
"Administering;"  for  notliing  is  more  certain  than  that 
Paul  iiere  alludes  to  the  holy  mysteries  which  were  performed 
by  the  priest.  Pie  then  makes  himself  a  chief  priest  or  a 
jiriest  in  the  ministration  of  the  gospel,  to  oifer  up  as  a  sac- 
rifice the  peoj^le  whom  he  gained  for  God,  and  in  this  man- 
ner he  laboured  in  the  holy  mysteries  of  the  gospel.  And 
doubtless  this  is  the  priesthood  of  the  Christian  pastor,  that 
is,  to  sacrifice  men,  as  it  were,  to  God,  by  bringing  them  to 
obey  the  gospel,  and  not,  as  the  Papists  have  hitherto 
haughtily  vaunted,  by  oftering  up  Christ  to  reconcile  men 
to  God.  He  does  not,  however,  give  here  the  name  of  priests 
to  the  pastors  of  the  Church  simply  as  a  perpetual  title,  but 
intending  to  commend  the  honour  and  power  of  the  ministrj'-, 
Paul  availed  himself  of  the  opportunity  of  using  this  meta- 
phor. Let  then  the  preachers  of  the  gospel  have  this  end 
in  view  while  discharging  their  office,  even  to  ofier  up  to 
God  souls  purified  by  faith. 

What  Erasmus  afterwards  puts  down  as  being  more 
correct,  "  sacrificing  the  gospel,"  is  not  only  improper  but 
obscures  also  the  meaning  ;  for  the  gospel  is,  on  the  con- 
trary, like  a  sword,  by  which  the  minister  sacrifices  men  as 
victims  to  God."^ 

1  It  does  not  clearly  appear  what  meaning  Calvin  attached  to  the  words 
a'TTo  (/.'i^oui,  which  he  renders  ex  parte.  Some,  like  Origen,  connect  the 
expression  with  the  verb,  "  I  have  written  to  jon  in  part,"  that  is,  not 
fully,  which  seems  to  have  no  meaning  consistently  with  the  evident  tenor 
of  the  passage.  Oihcrs,  n?,  Clirysostom,  Eraxmus,  and  Parens,  connect 
the  words  with  the  adjective,  "  1  have  in  part  (or  somewhat)  more  boldly 
(or  more  freely,  or  more  confidently)  written  to  you."  Macknight  con- 
nects them  with  the  following  clause,  "  partly  as  calling  things  to  your 
remembrance."  Doddridge  and  Stuart  render  them  "  in  this  part  of  the 
Epistle."  The  most  suitable  view  is  to  consider  them  as  qualifying  the 
adjective. — Ed. 

^  "  Consecrans  evangelium,"  so  Augustine ;  U^ov^youvTu  to  ilayyixiov, 
"  operans  evangelic — being  employed  in  the  gospel,"  Beza  and  Parens; 
"docens  sacrum  evangelium — teaching  the  holy  gospel,"  Yatahlus.  The 
verb  means  to  "  perform  sacred  rites,"  or  to  officiate  in  holy  things.  It 
has  no  connection,  as  some  think,  with  a  sacrificing  priest ;  indeed  h^iu; 
itself,  that  is  a  priest,  is  a  holy  person,  who  did  sacrifice  no  doubt  among 


528  COMMENTARIES  ON  THE  CHAP.  XV.  l^. 

He  adds  that  such  sacrifices  are  acceptable  to  God;  which 
is  not  only  a  commendation  of  the  ministry,  but  also  a  sin- 
gular consolation  to  those  who  surrender  themselves  to  be 
thus  consecrated.  Now  as  the  ancient  victims  were  dedi- 
cated to  Grod,  having  been  externally  sanctified  and  washed, 
so  these  victims  are  consecrated  to  the  Lord  by  the  Spirit  of 
holiness,  through  whose  power,  inwardly  working  in  them, 
they  are  separated  from  this  world.  For  though  the  purity 
of  the  soul  proceeds  from  faith  in  the  word,  yet  as  the  voice 
of  man  is  in  itself  inefficacious  and  lifeless,  the  work  of 
cleansing  really  and  properly  belongs  to  the  Spirit. 

17.  I  have  therefore  whereof  I  17.  Habeo  igitur  quod  glorier  per 
may  glory  through  Jesus  Christ  in  lesum  Christum  in  iis  qu£e  ad  Deum 
those  things  which  pertain  to  God.  pertinent. 

18.  For  I  will  not  dare  to  speak  18.  Non  enim  ausim  loqui  quic- 
of  any  of  those  things  which  Christ  quam  de  iis  quae  non  effecit  Christus 
hath  not  wrought  by  me,  to  make  per  me,  in  obedientiam  Gentium, 
the  Gentiles  obedient,  by  word  and  sermone  et  opera ; 

deed, 

19.  Through  mighty  signs  and  19.  In  potentia  signorum  et  pro- 
wonders,  by  the  power  of  the  Spirit  digioruni,  in  potentia  Spiritus  Dei, 
of  God  ;  so  that  from  Jerusalem,  ut  ab  Jerusalem  et  in  circuitu  usque 
and  round  about  unto  Illyricum,  I  in  Illyricum  impleverim  evangelium 
have  fuUy  preached  the   gospel  of  Christi: 

Christ. 

20.  Yea,  so  have  I  strived  to  20.  Ita  annitens  prsedicare  evan- 
preach  the  gospel,  not  where  Christ  gelium,  non  ubi  nominatus  erat 
was  named,  lest  I  should  build  upon  Christus,  ne  super  alieniun  funda- 
another  man's  foundation  :  mentum  sediiicarem  ; 

21.  But,  as  it  is  written,  To  whom  21.  Sed  quemadmodum  scriptum 
he  was  not  spoken  of,  tliey  shall  see  :  est,  li  quibus  non  annuntiatum  est 
and  they  that  have  not  heard  shall  de  eo,  videbunt,  et  qui  non  audi- 
imderstand.  erimt,  intelUgent. 

17.  I  have  then,  &c.  After  having  in  general  commended 
his  own  calling,  that  the  Romans  might  know  that  he  was 
a  true  and  undoubted  apostle  of  Christ,  he  now  adds  testi- 

other  things,  but  the  Avord  does  not  import  a  sacrificer  any  more  than 
jriD  in  Hebrew.  The  word  here  does  not  mean  to  consecrate,  or  to 
sanctify,  or  to  sacrifice,  but  to  discharge  a  holy  function.  Perhaps  the 
most  literal  rendering  would  be  "  performing  a  holy  office  as  to  the  gospel," 
but  dispensing,  administering,  or  preaching  the  gospel  would  be  the  best 
version.  The  Apostle  had  previously  called  himself  >~urou^yoy,  a  public 
functionary,  a  public  minister  of  Jesus  Christ ;  he  now  designates  his  work 
as  such,  being  a  sacred  administrator  of  the  gospel,  and  then  he  states  the 
object,  that  the  oflering  of  the  Gentiles,  that  is,  that  the  Gentiles  being 
ofiered,  might  be  an  acceptable  sacritice  to  God,  sanctified  by  the  Spirit. 
See  chap.  xii.  1. — Ed. 


CHAP.  XV.  18.  EPISTLE  TO  THE  ROMANS.  529 

monies,  by  which  ho  proved  tliat  ho  had  not  only  taken 
upon  him  tlie  apostolic  office  conferred  on  him  by  God's 
appointment,  but  tliat  he  had  also  eminently  adorned  it. 
He  at  the  same  time  records  the  fidelity  which  he  had  ex- 
hibited in  discharging-  his  office.  It  is  indeed  to  little  pur- 
pose that  we  are  appointed,  except  we  act  agreeably  to  our 
calling  and  fulfil  our  office.  He  did  not  make  this  declara- 
tion from  a  desire  to  attain  glory,  but  because  nothing  was 
to  be  omitted  wliich  might  procure  favour  and  authority  to 
his  doctrine  among  the  Romans.  In  God  then,  not  in  him- 
self, did  he  glory ;  for  he  had  nothing  else  in  view  but  that 
the  whole  praise  should  redound  to  God. 

And  that  he  speaks  only  negatively,  it  is  indeed  an  evi- 
dence of  his  modesty,  but  it  availed  also  to  gain  credit  to 
what  he  was  proceeding  to  announce,  as  though  he  said, 
"  The  truth  itself  affords  me  such  cause  for  glorying,  that  I 
have  no  need  to  seek  false  praises,  or  those  of  another,  I  am 
content  with  such  as  are  true."  It  may  be  also  that  he  in- 
tended to  obviate  the  unfavourable  reports  which  he  knew 
were  everywhere  scattered  by  the  malevolent,  he  therefore 
mentioned  beforehand  that  he  would  not  speak  but  of  things 
well  known. 

18.  In  order  to  make  the  Gentiles  obedient,  &c.  These 
words  prove  wliat  his  object  was,  even  to  render  his  ministry 
approved  b}^  the  Romans,  that  his  doctrine  might  not  be 
without  fruit.  He  proves  then  by  evidences  that  God  by 
the  presence  of  his  power  had  given  a  testimony  to  his 
preaching,  and  in  a  manner  sealed  his  apostleshiji,  so  that 
no  one  ought  to  have  doubted,  but  that  he  was  ajipointed 
and  sent  by  the  Lord.  The  evidences  were  word,  luorh,  and 
miracles.  It  hence  appears  that  the  term  work  includes 
more  than  miracles.  He  at  last  concludes  with  this  expres- 
sion, through  the  power  of  the  Spirit ;  by  which  he  intimates 
tliat  these  things  could  not  have  been  done  without  the 
Spirit  being  the  autlior.  In  short,  he  declares  that  with  re- 
gard to  his  teaching  as  well  as  his  doing,  he  had  such  strength 
and  energy  in  preaching  Christ,  that  it  was  evidently  the 
wonderful  power  of  God,  and  that  miracles  were  also  added, 
which  were  seals  to  render  the  evidence  more  certain. 

2  L 


530  COMMENTARIES  ON  THE  CHAP.  XV.  18. 

He  mentions  word  and  woi^k  in  the  first  place,  and  then 
he  states  one  kind  of  work,  even  the  power  of  performing 
miracles.  The  same  order  is  observed  by  Luke,  when  he 
says  that  Christ  was  mighty  in  word  and  work,  (Luke  xxiv. 
19  ;)  and  John  says  that  Christ  referred  the  Jews  to  his  own 
works  for  a  testimony  of  his  divinity.  (John  v.  86.)  Nor  does 
he  simply  mention  miracles,  hut  gives  them  two  designa- 
tions. But  instead  of  wliat  he  says  here,  the  poiuer  of  signs 
and  of  wonders,  Peter  has  "  miracles  and  signs  and  won- 
ders." (Acts  ii.  22.)  And  doubtless  they  were  testimonies  of 
divine  power  to  awaken  men,  that  being  struck  with  God's 
power,  they  might  admire  and  at  the  same  time  adore  him  ; 
nor  are  they  without  an  especial  meaning,  but  intended  to 
stimulate  us,  that  we  may  understand  what  God  is. 

This  is  a  stiiking  passage  respecting  the  benefit  of  mira- 
cles :  they  are  designed  to  prepare  men  to  reverence  and  to 
obey  God.  So  you  read  in  Mark,  that  the  Lord  confirmed 
the  truth  by  the  signs  which  followed.  (Mark  xvi.  20.)  Luke 
declares  in  the  Acts,  that  the  Lord  by  miracles  gave  testi- 
mony to  the  word  of  his  grace.  (Acts  xiv.  8.)  It  is  then  evi- 
dent that  those  miracles  which  bring  glory  to  creatures  and 
not  to  God,  which  secure  credit  to  lies  and  not  to  God's 
word,  are  from  the  devil.  The  power  of  the  Spirit,  which  he 
mentions  in  the  third  place,  I  apply  to  both  the  preceding 
clauses.^ 

'  Some,  as  Beza  and  Grotius,  understand  by  the  last  clause,  "  through 
the  power  of  the  Spirit  of  God,"  the  internal  power  of  speaking  with 
tongues,  &c.,  and  by  "  signs  and  wonders,"  the  external  work  of  healing 
the  sick,  &c.  But  this  passage  is  evidently  an  instance  of  the  Apostle's 
usual  mode  of  stating  things.  "Word"  means  preaching:  and  "work," 
the  doing  of  miracles.  He  first  specifies  the  last,  the  work  was  that  of 
"  signs  and  wonders ;"  and  then  he  mentions  what  belongs  to  the  first, 
and  shows  how  it  became  effectual,  that  is,  through  the  power  of  the 
Spirit.  See  a  similar  arrangement  in  1  Cor.  vi.  11;  where  he  mentions 
washed,  sanctified  and  justified ;  and  then  he  mentions  first  what  belongs 
to  the  last,  "  in  the  name  of  the  Lord  Jesns,"  and  afterwards  what  ap- 
pertains to  the  first  words,  "  and  by  the  Spirit  of  our  God."  "  Signs 
and  wonders "  are  often  mentioned  together :  they  designate  the  same 
things  by  different  names :  miracles  were  called  "  signs,"  because  they 
Avere  evidences  of  divine  power,  and  they  were  called  "  wonders,"  or  pro- 
digies, because  they  were  not  according  to  the  course  of  nature,  but  were 
extraordinary  things.  By  these  words  their  design  and  character  are  set 
forth.— Erl 


CHAP.  XV.  20.  KPISTLE  TO  THE  ROMANS.  531 

19.  So  that  from  Jerusalem,  &c.  He  joins  also  a  testi- 
mony from  tlie  effect  ;  for  the  success  which  followed  his 
preaching  exceeded  all  the  thoughts  of  men.  For  who  could 
have  gathered  so  many  churches  for  Christ,  without  being 
aided  by  the  power  of  God  ?  "  From  Jerusalem,"  he  says, 
"  I  have  propagated  the  gospel  as  far  as  Illyricum,  and  not 
by  hastening  to  the  end  of  my  course  by  a  straight  way,  but 
by  going  all  around,  and  through  the  intervening  countries." 
But  the  verb  ireirXripwKevai,  which  after  others  I  have  ren- 
dered filled  up  or  completed,  means  both  to  perfect  and  to 
supply  what  is  wanting.  Hence  ifX-^pw/xa  in  Greek  means 
perfection  as  well  as  a  supplement.  I  am  disposed  to  ex- 
plain it  tlius, — that  he  diffused,  as  it  were  by  filling  up,  the 
preaching  of  the  gospel ;  for  others  had  before  begun,  but 
he  spread  it  wider.^ 

20.  Thus  striving  to  j^'^'^^ch  the  gospel,  &c.  As  it  was 
necessary  for  Paul  not  only  to  prove  himself  to  be  the  ser- 
vant of  Christ  and  a  pastor  of  the  Christian  Church,  but  also 
to  show  his  title  to  the  character  and  office  of  an  Apostle, 
that  he  might  gain  the  attention  of  the  Romans,  he  men- 
tions here  the  proper  and  peculiar  distinction  of  the  apostle- 
ship  ;  for  the  work  of  an  Apostle  is  to  propagate  the  gospel 
where  it  had  not  been  preached,  according  to  that  command, 
"Go  ye,  preach  the  gospel  to  every  creature."  (Mark  xvi.  15.) 
And  this  is  what  we  ought  carefully  to  notice,  lest  we  make 
a  general  rule  of  what  specially  belongs  to  the  Apostolic 
order :  nor  ought  we  to  consider  it  a  fault,  that  a  successor 
was  substituted  who  built  up  the  Church.     The  Apostles 

'  The  clause  is  rendered  by  ^eza  and  Grothis,  "  Impleverim  prsedicandi 
evang^elii  Christi  niunus — I  have  fulfilled  the  office  of  preaching  the  gospel 
of  Christ."  The  gospel  is  put  for  preachhig  the  gospel.  See  Acts  xii.  25 ; 
Col.  i.  25.  Vatoblus  renders  the  verb  "  plene  annunciaverim — I  have 
fully  announced:"  and  Mede,  "  propagaverim — I  have  propagated." 
Some,  as  Woljius  and  Vitringa,  think  the  verb  is  used  in  a  sense  borrow- 
ed from  Hebrew:  the  verb  "lOJ,  which  in  its  common  meaning  is  to  f  II  or 
to  finish,  is  used  in  the  sense  of  teaching,  not  indeed  in  the  Hebrew  bible, 
but  in  the  Talmud.  That  the  idea  of  teaching,  or  propagating,  or  preach- 
ing, belongs  to  it  here,  and  in  Col.  i.  25,  is  evident.  The  notion  of  filling 
up,  which  Calvin  gives  to  it,  is  hardly  consistent  with  what  the  Apostle 
says  in  verse  20.  The  full,  preaching  is  referred  by  Erasmus,  not  to  its 
extent,  but  to  its  fidelity,  "  omitting  nothing  which  a  faithful  evangelist 
ought  to  have  proclaimed." — Ed. 


532  COMMENTARIES  ON  THE  CHAP.  XV.2]. 

then  were  the  founders  as  it  were  of  the  Church ;  the  pas- 
tors who  succeeded  them,  had  to  strengthen  and  amplify 
the  buikling-  raised  up  by  them.^  He  calls  that  another's 
foundation,  which  had  been  laid  by  the  hand  of  another : 
otherwise  Christ  is  the  only  stone  on  which  the  Church  is 
founded.     See  1  Cor.  iii.  1 1  ;  and  Eph.  ii.  20. 

21.  Bat  as  it  is  written,  &c.  He  confirms  by  the  testi- 
mony of  Isaiah  what  he  had  said  of  the  evidence  of  his 
apostleship  ;  for  in  chap.  Iii.  15,  speaking  of  the  kingdom  of 
Messiah,  among  other  things  he  predicts,  that  the  knowledge 
of  Christ  would  be  sj^rcad  among  the  Gentiles  throughout 
the  whole  world,  tliat  his  name  would  be  declared  to  those 
by  whom  it  had  not  been  heard  of  before.  It  was  meet  that 
this  should  be  done  by  the  Apostles,  to  whom  the  command 
was  specifically  given.  Hence  the  apostleshii?  of  Paul  was 
made  evident  from  this  circumstance, — that  this  prophecy 
was  fulfilled  in  him." 

It  is  absurd  for  any  one  to  attempt  to  apj)ly  what  is  here 
said  to  the  pastoral  ofiice  ;  for  we  know  that  in  Churches 
rightly  foi'med,  where  the  truth  of  the  gospel  has  been  al- 
read}^  received,  Christ's  name  must  be  constantly  preached. 
Paul  then  was  a  preacher  of  Christ,  yet  unknown  to  foreign 
nations,  for  this  end, — that  after  his  departui-e  the  same 
doctrine  should  be  daily  proclaimed  in  every  place  by  the 
mouth  of  the  pastors  ;  for  it  is  certain  that  the  Proi^het 
speaks  of  the  commencement  of  the  kingdom  of  Christ. 

'  The  participle,  "striving,"  rendered  annitens  by  Calvin  and  by  Erasmus, 
is  <pi\oTi[j,ovf/.i\io;,  which  means  to  strive  honourably :  it  is  to  seek  a  thing  as 
an  object  of  honour  or  ambition.  It  may  be  rendered  here,  "  honourably 
striving ;"  Doddridge  has,  "  It  hath  been  the  object  of  my  ambition ;" 
Stuart,  "  I  was  strongly  desirous  ;"  and  Wolfius,  "  honori  mihi  ducentem 
— esteeming  it  an  honour  to  me."  It  is  used  to  express  both  an  honour- 
able and  an  earnest  or  diligent  pursuit.  It  is  found  in  two  other  places, 
2  Cor.  V.  9  :  1  Thess.  iv.  11.  Perhaps  the  best  rendering  would  be,  "  Es- 
teeming it  an  honour,"  or,  "  Being  ambitious." — Ed. 

2  Isaiah  Iii.  15.  The  quotation  is  literally  from  the  Septuagint,  and  is 
nearly  according  to  the  Hebrew,  only  the  tense  is  altered,  it  being  the  past 
in  that  language,  as  prophecies  are  often  found  to  be,  in  order  to  show 
their  certainty.     The  Hebrew  is  as  follows, — 

For  what  had  not  been  told  them,  have  they  seen, 
And  what  they  had  not  heard,  have  they  understood. 

To  render  the  last  verb  "  consider,"  as  in  our  version,  is  not  proper ; 
it  means  to  distinguish  between  things,  to  discern,  to  understand.  It 
bears  strictly  the  same  meaning  with  the  Greek  verb  here  used. — Ed. 


CHAP.  XV.  22.  EPISTLK  TO  THE  ROMANS.  533 

22.  For  which  cause  also  I  have  22.  Itaqueimp -!^ilns  etiam  sfepius 
been  much  hindered  from  coming  to     fui  quominus  venircm  ad  vos : 

you. 

23.  But  now  having  no  more  place  23.  Nunc  vcro  nullum  amplius 
in  these  parts,  and  having  a  great  locum  habens  in  his  regionibus,  de- 
desire  these  many  years  to  come  un-  siderium  autcm  habens  a  multis  an- 
to  you  ;  nis  veniendi  ad  vos  ; 

24.  Whensoever  I  take  my  journey  24.  Si  quando  in  Hispaniam  pro- 
into  Spain,  I  will  come  to  you  :  for  ficiscar,  veniam  ad  vos :'  spero  enim 
1  trust  to  see  you  in  my  journey,  and  fore  ut  istac  iter  faciens  videam  vos, 
to  be  brought  on  my  Avay  thither-  et  illuc  a  vobis  deducar,  si  tamen 
ward  by  you,  if  tirst  I  be  somewhat  prius  ex  parte  vestra  consuetudine 
tilled  with  your  company.  fuero  expletus. 

22.  And  on  this  account,  &c.  What  lie  had  said  of  his 
apostleship  ho  applies  now  to  another  point,  even  for  the 
purpose  of  excusing  himself  for  not  having  come  to  them, 
though  he  was  destined  for  them  as  well  as  for  others.  He, 
in  passings  then  intimates,  that  in  propagating  the  gospel 
from  Judea  as  far  as  to  Illyricum,  he  performed,  as  it  were, 
a  certain  course  enjoined  him  hj  the  Lord  ;  which  being 
accomplished,  he  purposed  not  to  neglect  them.  And  lest 
they  should  yet  think  that  they  had  been  neglected,  he  re- 
moves this  suspicion  by  testifying,  that  there  had  been  for  a 
long  time  no  want  of  desire.  Hence,  that  he  had  not  done 
this  sooner  was  owing  to  a  just  impediment :  he  now  gives 
them  a  hope,  as  soon  as  his  calling  allowed  him. 

From  this  passage  is  drawn  a  weak  argument  respecting 
his  going  to  Spain.  It  does  not  indeed  immediately  follow 
that  he  performed  this  journe^^  because  he  intended  it :  for 
he  speaks  only  of  hope,  in  which  he,  as  other  ftiithful  men, 
might  have  been  sometimes  frustrated.^ 

1  This  clause,  and  7«f  in  the  next,  Griesbach  dismisses  as  being  spuri- 
ous :  then  the  verse  would  be, — 

24.  "  Whenever  I  go  into  Spain,  I  hope,  in  passing  through,  to  see  you, 
and  to  be  by  you  sent  there,  when  I  shall  first  be  in  a  measure  re- 
freshed by  you  ;"  or,  literally,  "  filled  with  you  ;"  or  it  may  be  ren- 
dered, '•  satisfied  with  you." 
The  Vulgate  renders  the  words,  "  Si  vobis  primum  ex  parte  fruitus  fuero 
— when  I  shall  first  in  part  enjoy  you,  i.e.,  your  society.     Stuart's  version 
is,  "  When  I  am  in  part  first  satisfied  with  your  company."     The  expres- 
sion, "  in  part,"  seems  to  imply  that  his  stay  would  not  be  long. — Ed. 

2  On  this  subject  Wvffus  says,  "  Paul's  journey  to  Spain  was  imknown 
to  Origen  and  Eusehius ;  nor  does  it  comport  ^ith  the  records  connected 
with  him.  The  Apostle,  when  freed  from  the  chains  of  Nero,  did  not  go 
to  Spain,  but  to  Asia ;  and  there  is  no  vestige  of  a  Church  founded  by 
Paul  in  Spain.  Basnage  has  carefully  examined  this  subject  as  well  as 
W.  Wall  in  his  critical  Notes  in  English  on  the  New  Testament."     As 


534  COMMENTARIES  ON  THE  CHAP.  XV.  24. 

24.  For  I  hope,  &c.  He  refers  to  the  reason  why  lie  had 
for  a  long  time  wished  to  come  to  them,  and  now  intended 
to  do  so, — even  that  he  might  see  them,  enjoy  an  interview 
and  an  intercourse  with  them,  and  make  himself  known  to 
them  in  his  official  character  ;  for  by  the  coming  of  the 
Apostles  the  gospel  also  came. 

By  saying,  to  he  brought  on  iniy  way  thither  hy  you,  he  in- 
timates how  much  he  expected  from  their  kindness  ;  and 
this,  as  we  have  already  observed,  is  the  best  way  for  con- 
ciliating favour  ;  for  the  more  confidence  any  one  hears  is 
reposed  in  him,  the  stronger  are  the  obligations  under  which 
he  feels  himself  ;  inasmuch  as  we  deem  it  base  and  dis- 
courteous to  disappoint  the  good  opinion  formed  of  us.  And 
by  adding.  When  I  shall  first  he  in  part  filled,  &c.,  he  bears 
witness  to  the  benevolence  of  his  mind  towards  them  ;  and 
to  convince  them  of  this  was  very  necessary  for  the  interest 
of  the  gospel. 

25.  But  now  I  go  unto  Jerusalem  25.  Nunc  vero  proficiscor  leroso- 
to  minister  unto  the  saints.  lymam  ad  ministrandum  Sanctis. 

26.  For  it  hath  pleased  them  of  26.  Placuit  enini  Macedonias  et 
Macedonia  and  Achaia  to  make  a  Achaife  communicationem  facere  in 
certain  contribution  for  the  poor  pauperes  sanctos  qm  sunt  leroso- 
saints  which  are  at  Jerusalem.  Ijmis : 

27.  It  hath  pleased  them  verily;  27.  Placuit,  inqviam,  et  debitores 
iind  their  debtors  they  are.  For  if  sunt  ipsorimi ;  si  enim  sjiiritualibus 
the  Gentiles  have  been  made  par-  ipsorum  communicarunt  Gentes,  de- 
takers  of  their  spiritual  things,  their  bent  et  in  carnalibus  >  ministrare 
duty  is  also  to  mhiister  unto  them  ipsis. 

in  carnal  things. 

is  common  in  many  things  connected  Avith  antiquity,  fathers  later  than 
Origen  and  Eusebius  came  to  know  of  this  journey,  but  how,  it  is  not  easy 
to  know  :  and  in  process  of  time  various  particulars  Mere  discovered,  or 
rather  invented,  in  connection  with  this  journey.  It  is  something  similar 
to  the  story  of  Peter  being  the  founder  of  the  Church  of  Rome. — Ed. 

'  "In  carnalibus;"  £»  rais  a-apicixois.  The  word  "carnal"  incur  language 
does  not  convey  the  meaning.  The  Apostle  uses  it  here  in  opposition  to 
what  is  "  spiritual,"  and  therefore  "  temporal "  expresses  its  meaning.  See 
1  Cor.  ix.  11.  It  sometimes  means  "human,"  as  in  2  Cor.  i.  12,  where 
man's  wisdom  is  set  in  contrast  with  God's  wisdom.  In  2  Cor.  x.  4,  it 
means  "  weak,"  or  feeble,  or  powerless,  being  opposed  to  the  "mighty" 
weapons  of  God.  It  has  its  own  proper  meaning  in  Rom.  vii.  14.  and  in 
1  Pet.  ii.  11,  "carnal,"  that  is,  wicked,  sinful,  corrupt,  depraved.  In 
1  Cor.  iii.  1,  it  signities  weak,  ignorant,  imperfect  in  knowledge,  as  opposed 
to  spiritual  and  enlightened  persons.  And  in  Heb.  vii.  16,  it  expresses 
what  is  fleeting  and  transitory.  In  no  language  is  there  one  word  which 
can  convey  all  the  meanings  of  a  similar  word  in  another :  hence  the  ne- 
cessity of  changing  a  word  sometimes  in  a  translation.—  Ed. 


CHAP.  XV.  20.  EPISTLE  TO  THE  ROMANS.  535 

28.  Wlieu  therefore  I  have  per-  28.  Hoc  igitur  quum  perfocero,  et 
fornictl  this,  and  have  sealed  to  them  ohsigniavcro  ilHs  f'nictum  hunc,  pro- 
this  fruit,  I  will  come  by  you  into  ficiscar  per  vos  in  Hispaniam. 
Spain. 

29.  And  I  am  sure  that,  when  I  29.  Scio  aulvtu  quod  quum  venero 
come  unto  you,  I  shall  come  in  the  ad  vos,  in  plenitudine  benedictionis 
fulness  of  the  blessing  of  the  gospel  evangelii  Christi  venturus  sum. 

or  Christ. 

25.  But  I  am  going  now,  &c.  Lest  they  should  expect  his 
immediate  coming-,  and  think  tliemselves  deceived,  if  he  had 
not  come  according  to  their  expectation,  he  declares  to  them 
what  business  he  had  then  in  hand,  which  prevented  hira 
from  going  soon  to  them,  and  that  was, — that  he  was  going 
to  Jerusalem  to  bear  the  alms  which  had  been  gathered  in 
Macedonia  and  Achaia.  Availing  himself  at  the  same  time 
of  this  opportunity,  he  proceeds  to  commend  that  contribu- 
tion ;  by  which,  as  by  a  kind  of  intimation,  he  stirs  them 
up  to  follow  this  example  :  for  though  he  does  not  openly 
ask  them,  yet,  by  saying  that  Macedonia  and  Achaia  had 
done  what  they  ought  to  have  done,  he  intimates,  that  it 
was  also  the  duty  of  the  Romans,  as  they  were  under  the 
same  obligation  ;  and  that  he  had  this  view,  he  openly  con- 
fesses to  the  Corinthians, — "  I  boast,"  he  says,  "  of  your 
promptitude  to  all  the  Churches,  that  they  may  be  stirred 
up  by  your  example."     (2  Cor.  ix.  2.) 

It  was  indeed  a  rare  instance  of  kindness,  that  the  Gre- 
cians, having  heard  that  their  brethren  at  Jerusalem  were 
labouring  under  want,  considered  not  the  distance  at  which 
they  were  separated  from  them  ;  but  esteeming  those  suffi- 
ciently nigh,  to  whom  they  were  united  by  the  bond  of  faith, 
they  relieved  their  necessities  from  their  own  abundance. 
The  word  communication,  which  is  here  employed,  ought  to 
be  noticed ;  for  it  well  expresses  the  feeling,  by  which  it  be- 
hoves us  to  succour  the  wants  of  our  brethren,  even  because 
there  is  to  be  a  common  and  mutual  regard  on  account  of 
the  unity  of  the  body.  I  have  not  rendered  the  pronoun 
TLva,  because  it  is  often  redundant  in  Greek,  and  seems  to 
lessen  the  emphasis  of  this  passage.^     What  we  have  ren- 

^  The  words  are,  xoivavlav  ma  Tointraocai,  "  to  make  a  certain  contribu- 
tion," or,  "  some  contribution,"  or,  as  Doddridge  has  it,  "  a  certain  collec- 
tion."    There  seems  to  be  no  necessity  for  leaving  out  the  word  rt-a. — Ed. 


536  COMMENTARIES  ON  THE  CHAP.  XV.  28. 

dered  to  minister,  is  in  Greek  n,  participle,  ministering  ;  but 
the  former  seems  more  fitted  to  convey  the  meaning  of  Paul : 
for  he  excuses  himself,  that  by  a  lawful  occupation  he  was 
prevented  from  going  immediately  to  Rome. 

27.  And  their  debtors  they  are,  &c.  Every  one  perceives, 
that  what  is  said  here  of  obligation,  is  said  not  so  much  for 
the  sake  of  the  Corinthians  as  for  the  Romans  themselves  ; 
for  the  Corinthians  or  the  Macedonians  were  not  more  in- 
debted to  the  Jews  than  the  Romans.  And  he  adds  the 
ground  of  this  obligation, — that  they  had  received  the  gos- 
pel from  them  :  and  he  takes  his  argument  from  the  com- 
parison of  the  less  with  the  greater.  He  employs  also  the 
same  in  another  place,  that  is,  that  it  ought  not  to  have 
appeared  to  them  an  unjust  or  a  grievous  compensation  to 
exchange  carnal  things,  which  are  immensely  of  less  value, 
for  things  spiritual.  (2  Cor.  ix.  11.)  And  it  shows  the  value 
of  the  gospel,  when  he  declares,  that  they  were  indebted 
not  only  to  its  ministers,  but  also  to  the  whole  nation,  from 
whom  they  had  come  forth. 

And  mark  the  verb  Xecrovpyrjaai,  to  minister  ;  wliich 
means  to  discharge  one's  office  in  the  commonwealth,  and 
to  undergo  the  burden  of  one's  calling:  it  is  also  sometimes 
applied  to  sacred  things.  Nor  do  I  doubt  but  that  Pfiul 
meant  that  it  is  a  kind  of  sacrifice,  when  the  faithful  gave 
of  their  own  to  relieve  tlie  wants  of  their  brethren  ;  for  they 
thus  perform  that  duty  of  love  which  they  owe,  and  offer  to 
God  a  sacrifice  of  an  acceptable  odour.  But  in  this  place 
what  he  had  peculiarly  in  view  was  the  mutual  right  of 
compensation. 

28.  And  sealed  to  them  this  fruit,  &c.  I  disapprove  not 
of  what  some  think,  that  there  is  here  an  allusion  to  a 
practice  among  the  ancients,  who  closed  up  with  their  seals 
what  they  intended' to  lay  up  in  safety.  Thus  Paul  com- 
mends his  own  faithfulness  and  integrity  ;  as  though  he  had 
said,  that  he  was  an  honest  keeper  of  the  money  deposited 
in  his  hands,  no  otherwise  than  if  he  carried  it  sealed  up.^ — 

*  More  satisfactory  is  the  explanation  of  Stuart :  he  says,  that  the 
word  "  sealed"  means  that  the  instrument  to  which  a  seal  is  applied  is 
authenticated,  made  valid,  i.e.,  "  sure  to  answer  the  purpose  intended. 
So  here  the  Apostle  would  not  stop  short  in  the  performance  of  his  duty, 


OHAP.  XV.  29.  EPISTLE  TO  THE  ROMANS.  537 

The  word  fruit  seems  to  designate  the  produce,  which  he 
had  before  said  returned  to  the  Jews  from  the  propagation 
of  the  gospel,  in  a  way  similar  to  the  land,  which  by  bring- 
ing forth  fruit  supports  its  cultivator. 

29.  And  I  know,  that  ivlien  I  come,  &c.  These  words 
may  be  explained  in  two  ways  :  the  lirst  meaning  is, — that 
he  should  find  a  plentiful  fruit  from  the  gospel  at  Rome; 
for  the  blessing  of  the  gospel  is,  when  it  fructifies  by  good 
works :  but  to  confine  this  to  alms,  as  some  do,  is  not  what 
I  approve.  The  second  is,  that  in  order  to  render  his  com- 
ing to  them  more  an  object  of  desire,  he  says,  that  he  hopes 
that  it  would  not  be  unfruitful,  but  that  it  would  make  a 
great  accession  to  the  gospel  ;  and  this  he  calls  fulness  of 
blessing,  which  signifies  a  full  blessing  ;  by  which  expression 
he  means  great  success  and  increase.  But  this  blessing  de- 
pended partly  on  liis  ministry  and  partly  on  their  faith. 
Hence  he  promises,  that  his  coming  to  them  woidd  not  be 
in  vain,  as  he  would  not  disappoint  them  of  the  grace  given 
to  him,  but  would  bestow  it  with  the  same  alacrity  with 
which  their  minds  were  prepared  to  receive  the  gospel. 

The  former  exposition  has  been  most  commonly  received, 
and  seems  also  to  me  the  best ;  that  is,  that  he  hoped  that 
at  his  coming  he  would  find  what  he  especially  wished,  even 
that  the  gospel  flourished  among  them  and  prevailed  with 
evident  success, — that  they  were  excelling  in  holiness  and 
in  all  other  virtues.  For  the  reason  lie  gives  for  his  desire 
is,  that  he  hoped  for  no  common  joy  in  seeing  them,  as  he 
expected  to  see  them  abounding  in  all  the  spiritual  riches 
of  the  gospel.^ 

as  the  almoner  of  the  Churches,  until  he  had  seen  the  actual  distribution 
of  their  charity.'"'  It  seems  then  that  "sealed"  here  means  "  sectu-ed,"' 
or  safely  conveyed.  "  Delivered  to  them  safely,"'  is  the  paraphrase  of 
Hammond.  — Ed. 

^'  This  explanation  is  that  of  Chrysostom ;  but  how  to  make  the  words 
to  give  such  a  meaning  is  a  matter  of  some  difficulty.  The  obvious 
import  of  the  passage  corresponds  with  ch.  i.  11.  All  the  authors  quoted 
by  Poole,  except  Est  his,  take  the  other  view,  such  as  Grotius,  Bcsa, 
Mede,  &c.  The  last  gives  the  following  as  the  sentiments  of  Orujen 
and  Anselm — "  My  preaching  and  conversation  shall  impart  to  you  an 
abundant  knowledge  of  the  gospel  mysteries,  love,  comfort,  grace,  and 
spiritual  fruit."  The  word  "  blessing,'  ihxoyia,  is  said  by  Gi-oiius  to  mean 
everything   that  is  freely  bestowed  on  us.     See  Gal.  iii.  14 ;  Eph.  i.  3. 


538  COMMENTAKIES  ON  THE  CHAP.  XV.  30. 

30.  Now  I  beseech  you,  brethren,  30.  Obsecro  autem  vos  fratres,  per 
for  the  Lord  Jesus  Christ's  sake,  and  Doniinum  nostrum  lesura  Christum 
for  the  love  of  the  Spirit,  that  ye  et  per  dilectionem  Spiritus,  ut  con- 
strive  together  with  me  in  your  certetis  mihi  in  precibus  vestris  pro 
prayers  to  God  for  me  ;  me  ad  Deum  ; 

31.  That  I  may  be  deUvered  from  31.  Ut  liberer  ab  incredulis  in 
them  that  do  not  beUeve  in  Judea ;  ludea,  et  ut  ministerium  nieum  quod 
and  that  my  service  which  I  ham  suscipio  erga  Jerusalem  acceptum  sit 
for  Jerusalem  may  be  accepted  of  Sanctis ; 

the  saints ; 

32.  That  I  may  come  unto  you  32.  Ut  cum  gaudio  veniam  ad 
with  joy  by  the  will  of  God,  and  vos  per  voluntatem  Dei,  unaque 
may  with  you  be  refreshed.  vobiscum   refociller.      Deus  autem 

33.  Now  the  God  of  peace  he  pacis  sit  cum  omnibus  vobis.  Amen.^ 
with  you  all.    Amen. 

30.  Now  I  beseech  you,  &c.  It  is  well  known  from  many 
passages  how  much  ill-will  prevailed  against  Paul  in  his 
own  nation  on  account  of  false  reports,  as  though  he  taught 
a  departure  from  Moses.  He  knew  how  much  calumnies 
might  avail  to  oppress  the  innocent,  especially  among  those 
who  are  carried  away  by  inconsiderate  zeal.  Added  also  to 
this,  was  the  testimony  of  the  Spirit,  recorded  in  Acts  xx. 
23  ;  by  which  he  was  forewarned,  that  bonds  and  afflictions 
awaited  him  at  Jerusalem.  The  more  danger  then  he  per- 
ceived, the  more  he  was  moved:  hence  it  was,  that  he  was 
so  solicitous  to  commend  his  safety  to  the  Churches  ;  nor 
let  us  wonder,  that  he  was  anxious  about  his  life,  in  which 
he  knew  so  much  danger  to  tlie  Church  was  involved. 

He  then  shows  how  grieved  his  godly  mind  was,  by  the 
earnest  protestation  he  makes,  in  which  he  adds  to  the 
name  of  the  Lord,  the  love  of  the  Sjnrit,  by  wliich  the  saints 
ought  to  embrace  one  another.  But  though  in  so  great  a 
fear,  he  yet  continued  to  proceed  ;  nor  did  he  so  dread 
danger,  but  that  he  was  prepared  willingl^^  to  meet  it.  At 
the  same  time  he  had  recourse  to  tlie  remedies  given  liim 
by  God  ;  for  he   solicited   the  aid  of  the   Church,   so  that 

The  words  -roZ  tlayyixlou  tov,  are  not  considered  genuine  by  Griesback 
and  by  most  critics.  This  makes  no  difference  in  the  meaning :  the 
clause  then  would  be, — "  With  the  fulness  of  the  blessirgs  of  Christ,"  or, 
with  the  abounding  blessing  of  Clirisl ;  or,  as  L'eza  renders  it,  "  with 
the  full  blessing  of  Christ." — Ed. 

'  The  word  "  Amen,"  is  regarded  as  spurious:  Gricsbach  and  others 
have  left  it  out. — Ed. 


CHAP.  XV.  oO.  EPISTLE  TO  THE  ROMANS.  539 

being-  helped  by  its  prayers,  he  might  find  coiafort,  accord- 
ing to  the  Lord's  promise, — "  Where  two  or  three  shall 
assemble  in  my  name,  there  in  the  midst  of  them  am  I," 
(Matt,  xviii.  20  ;)  and,  "  Whatsoever  they  agree  in  on  earth, 
they  shall  obtain  in  heaven,"  (Matt,  xviii.  19.)  And  lest  no 
one  should  think  it  an  unmeaning-  commendation,  he  be- 
sought them  both  by  Christ  and  by  the  love  of  the  Spirit. 
The  love  of  the  Spirit  is  that  by  which  Christ  joins  us  toge- 
ther ;  for  it  is  not  that  of  the  flesh,  nor  of  the  world,  but  is 
from  his  Spirit,  who  is  the  bond  of  our  unity. 

Since  then  it  is  so  great  a  fixvour  from  God  to  be  helped 
by  the  prayers  of  the  faithful,  that  even  Paul,  a  most  choice 
instrument  of  God,  did  not  think  it  right  to  neglect  this 
privilege,  how  great  must  be  our  stupidity,  if  we,  who  are 
abject  and  worthless  creatures,  disregard  it  ?  But  to  take  a 
handle  from  such  passages  for  the  purpose  of  maintaining' 
the  intercessions  of  dead  saints,  is  an  instance  of  extreme 
effrontery.^ 

That  ye  strive  together  with  tne'^  &c.  Erasmus  has  not 
given  an  unsuitable  rendering,  "  That  ye  help  me  labour- 
ing :"  but  as  the  Greek  word,  used  by  Paul,  has  more  force, 
I  have  preferred  to  give  a  literal  rendering  :  for  by  the 
word  strive,  or  contend,  he  alludes  to  the  difficulties  by 
which  he  was  oppressed,  and  by  bidding  them  to  assist  in 
this  contest,  he  shows  how  the  godly  ought  to  pray  for  their 
brethren,  that  they  are  to  assume  their  person,  as  though 

1  Scott  quotes  the  followiiif^  from  Whitbi/, — "  If  Paul,  saith  Est'iug, 
might  desire  the  prayers  of  the  Romans,  why  might  not  the  Romans 
desire  the  prayers  of  Paul  ?  I  answer,  they  might  desire  his  prayers,  as  he 
did  theirs,  by  a  letter  directed  to  him  to  pray  for  them.  He  adds,  If 
they  might  desire  his  prayers  for  them  when  living,  why  not  when  dead 
and  reigning  with  Christ  ?  I  answer,  Because  they  could  direct  no  epistle 
to  him,  or  in  any  other  way  acquaint  him  with  their  mind." — Ed. 

^  "  Ut  concertetis  mihi,"  (rwayuviira.crga.i  fioi ;  >'  ut  mecum  certetis — that 
ye  strive  with  me,'' — Beza  ;  "  ut  mecum  laboretis — that  ye  labour  with 
me," — Tremelius,  irom.  the  Syriac.  Literally  it  is,  '•  that  ye  ngonize  with 
me."  It  is  an  allusion,  says  Grot'ius,  to  Jacob's  wrestling  with  the  angel. 
Gen.  xxxii.  24.  A  strenuous  and  earnest  supplication  is  intended. 
Parens  says,  that  it  is  a  metaphor  taken  from  warfare,  when  a  soldier 
comes  to  the  help  of  another  :  but  rather  from  the  games,  when  there  is  a 
striving  for  the  prize.  He  would  have  the  Romans  to  make  a  similar 
strenuous  effort  for  him  in  prayer  to  God.  .  The  word  uyuy,  is  an  agonistic 
and  not  a  military  term. — Ed. 


540  COMMENTARIP^S  ON  THE  CHAP.  XV.   33. 

they  were  placed  in  the  same  difficulties  ;  and  he  also  inti- 
mates the  effect  which  they  have ;  for  he  who  commends  his 
brother  to  the  Lord,  by  taking-  to  himself  a  jjart  of  his  dis- 
tress, do  so  far  relieve  him.  And  indeed  if  our  strength  is 
derived  from  prayer  to  God,  we  can  in  no  better  way  con- 
firm our  brethren,  than  by  praying  to  God  for  them. 

31.  That  my  ministration,  &c.  Slanderers  had  so  pre- 
vailed by  their  accusations,  that  he  even  feared  that  the 
present  would  hardly  be  acceptable,  as  coming  from  his  hands, 
which  otherwise,  under  such  a  distress,  would  have  been 
very  seasonable.  And  hence  appears  his  wonderful  meek- 
ness, for  he  ceased  not  to  labour  for  those  to  whom  he 
doubted  whether  he  would  be  acceptable.  This  disposition 
of  mind  we  ought  to  imitate,  so  that  we  may  not  cease  to 
do  good  to  those  of  whose  gratitude  we  are  by  no  means 
certain.  We  must  also  notice  that  he  honours  with  the  name 
of  saints  even  those  by  whom  he  feared  he  would  be  sus- 
pected, and  deemed  unwelcome.  He  also  knew  that  saints 
may  sometimes  be  led  away  by  false  slanders  into  unfavour- 
able opinions,  and  though  he  knew  that  they  wronged  him, 
he  yet  ceased  not  to  speak  honourably  of  them. 

By  adding  that  I  may  come  to  you,  he  intimates  that  this 
prayer -would  be  profitable  also  to  them,  and  that  it  con- 
cerned them  that  he  should  not  be  killed  in  Judea.  To  the 
same  purpose  is  the  expression  vnth  joy ;  for  it  would  be 
advantageous  to  the  Romans  for  him  to  come  to  them  in  a 
cheerful  state  of  mind  and  free  from  all  grief,  that  he  might 
in  a  more  lively  and  strenuous  manner  labour  among  tliem. 
And  by  the  word  refreshed^  or  satisfied,  he  again  sliow^s  how 
fully  persuaded  he  w^as  of  their  brotherly  love.  The  words 
hy  the  luill  of  God  remind  us  how  necessary  it  is  to  be  dili- 
gent in  prayer,  for  God  alone  directs  all  our  ways  by  his 
providence. 

And  the  God  of  peace  ^  &c.     From  the  universal  word  all, 

^  It  was  a  mutual  refreshment,  according  to  chap.  i.  12.  The  verb 
here  used,  says  Grothis,  means  to  r/ive  and  to  receive  comfort.  The  verb 
without  its  compound  o-i/^,  is  found  in  1  Cor.  xvi.  LS;  2  Cor.  vii.  13; 
Phil,  verse  7,  &c. — Ed. 

2  Lover,  author,  or  bestower  of  peace.  This  intimates  that  there  were 
strifes  and  contentions  among  them.     Paul  often  speaks  of  God  as  the 


CHAP.  XVI. 


EPISTLK  TO  THE  ROMANS. 


541 


I  conclude  that  lie  did  not  simply  pray  that  God  Avould  be 
present  witli  and  favour  the  Romans  in  a  general  sense,  but 
that  he  would  rule  and  guide  every  one  of  them.  But  the 
Avord  peace  refers,  I  think,  to  their  circumstances  at  the  time, 
that  God,  the  author  of  peace,  would  keep  them  all  united 
toi>'ether. 


CHAPTER  XVI. 


1.  I  commend  unto  you  Phebe 
om-  sister,  which  is  a  servant  of  the 
church  which  is  at  Cenchrea  ; 

2.  That  ye  receive  her  in  the 
Lord,  as  becometh  saints,  and  that 
ye  assist  her  in  wliatsoever  business 
she  hath  netd  of  you  :  for  she  hath 
been  a  succourer  of  many,  and  of 
myself  also. 

3.  Greet  Priscilla  and  Aquila  my 
helpers  in  Christ  Jesus  ; 

4.  (Who  have  for  my  life  laid  down 
their  own  necks :  unto  whom  not 
only  I  give  thanks,  but  also  all  the 
churches  of  the  Gentiles  :) 

5.  Likewise  <jrect  the  cluu-ch  that 
is  in  their  house.  Salute  my  well- 
beloved  Epenetus,  avIio  is  the  first- 
fruits  of  Achaia  unto  Christ. 

6.  Greet  Mary,  who  bestowed 
much  labour  on  us. 

7.  Salute  Andronicus  and  Junia, 
my  kinsmen,  and  my  fellow-pri- 
soners, who  are  of  note  among  the 
apostles,  who  also  were  in  Christ 
before  me. 

8.  Greet  Amplias,  my  beloved  in 
the  Lord. 

9.  Salute  Urbane,  our  helper  in 
Christ,  and  Stachys  my  beloved. 

10.  Salute  Apelles,  approved  in 
Christ.  Salute  them  which  are  of 
Aristobulus '  household. 

11.  Salute  Herodion  my  kins- 
man.    Greet  them  that  be  of  the 


1 .  Comniendo  autem  vobis  Phoo- 
ben  sororem  nostram,  qua?  est  mi- 
nistra  ecclesiaj  Cenchreensis ; 

2.  Ut  earn  suscipiatis  in  Domino, 
ut  dignum  est  Sanctis,  et  adsitis  ei 
in  quocunque  vobis  eguerit  negotio  ; 
etenim  ipsa  cum  multis  afl'uit,  turn 
etiam  mihi  ipsi. 

3.  Salutate  Priscam  et  Acylam, 
cooperarios  meos  in  Christo  lesu  : 

4.  Qui  pro  anima  mea  suam  ip- 
sorum  cervicem  posuerunt,  quibus 
non  ego  solus  gratias  ago,  sed  etiam 
omnes  ecclesife  Gentium ; 

5.  Et  doniesticam  eorum  eccle- 
siam.  Salutate  Epsenetum  mihi 
dilcctum  qui  est  primitiae  Achaiae  in 
Domino. 

6.  Salutate  Mariam,  quse  multum 
laboravit  erga  vos. 

7.  Salutate  Andronicum  et  Ju- 
niam,  cognatos  meos  et  cocaptivos 
meos,  qui  sunt  insignes  inter  Apos- 
tolos,  qui  etiam  ante  me  fuerunt  in 
Christo. 

8.  Salutate  Ampliam,  dilectum 
meum  in  Domino. 

9.  Salutate  Urbammi,  adjutorem 
nostrum  in  Christo  et  Stachyn  di- 
lectum meum. 

10.  Salutate  Apellen,  probatum 
in  Christo.  Salutate  eos  qui  sunt 
ex  Aristobuli  familiaribus. 

11.  Salutate  Herodionem,  cogna- 
tum  meum.      Salutate  eos  qui  sunt 


God  of  peace,  especially  when  referring  to  the  discords  which  prevailed 
among  Christians.  See  1  Cor.  xiv.  33  ;  2  Cor.  xiii.  11  ;  Phil.  iv.  9  ;  I 
Thess.  V.  23  ;  2  Thess.  iii.  16 ;  Ileb.  xiii.  20.— Ed. 


542  COMMENTARIES  ON  THE  CHAP.  XVI.  1. 

hovsehold  of  Narcissus,   which  are  ex   Narcissi   familiaribus,    hos   qui 

in  the  Lord.  sunt  in  Domino. 

12.  Sakite  Tryphena  and  Try-  12.  Sahitate  Tryphaenam  et  Try- 
phosa,  who  labour  in  the  Lord,  phosam,  qute  hiborant  in  Domino. 
Sahite  the  beloved  Persis,  which  Salutate  Persidem  dilectam,  quae 
laboured  much  in  the  Lord.  multum  laboravit  in  Domino. 

13.  Salute  Rufus,  chosen  in  the  13.  Salutate  Rufum  electum  in 
Loi-d,  and  his  mother  and  mine.  Domino  et  matrem  illins  ac  meam. 

14.  Salute  Asyncritus,  Phlefjon,  14.  Salutate  Asynchritum,  Phle- 
Hermas,  Patrobas,  Hermes,  and  gontem,  Hermam,  Patrobam,  Mer- 
the  brethren  which  are  witli  them.  curium,  et  qui  cum  his  simt  fratres. 

15.  Salute  Philologus,  and  Jidia,  ,,  15.  Salutate  Philologuni  et  lu- 
Nereus,  and  his  sister,  and  Olym pas,  "^liam,  Nereum  et  sororem  ejus,  et 
and  all  the  saints  which  are  with  01ympam,et  qui  cum  his  sunt  omnes 
them.  sanctos. 

16.  Salute  one  another  with  an  16.  Salutate  vos  invicem  in  os- 
holy  kiss.  The  churches  of  Christ  culo  sancto.  Salutant  vos  ecclesise 
salute  you.  Christi. 

1.  I  commend  to  yo\i,  &,c.  Tliegreaterpart  of  tliis  chapter 
is  taken  up  with  salutations  ;  and  as  they  contain  no  diffi- 
culties, it  would  be  useless  to  dwell  long  on  them.  I  shall 
only  touch  on  those  things  which  require  some  light  by  an 
explanation. 

He  first  commends  to  them  Phoebe,  to  whom  he  gave  this 
Epistle  to  be  brought  to  them  ;  and,  in  the  first  place,  he 
commends  her  on  account  of  her  office,  for  she  performed  a 
most  honourable  and  a  most  holy  function  in  the  Church  ; 
and  tlicn  he  adduces  another  reason  why  they  ought  to  re- 
ceive her  and  to  show  her  every  kindness,  for  she  had  al- 
ways been  a  helper  to  all  the  godly.  As  then  she  was  an 
assistant^  of  the  Ceuchrean  Church,  he  bids  that   on  that 

^  '•'  Ministra,"  S/axov«; — minister,  or  servant,  or  deaconess,  one  who  mi- 
nisters. Origen  and  Chrysostom  considered  her  to  be  a  deaconess,  but 
the  Avord  does  not  necessarily  prove  this ;  for  it  is  used  often  to  designate 
generally  one  who  does  service  and  contributes  to  the  help  and  assistance 
of  others.  She  was  evidently  a  person  of  wealth  and  influence,  and  was  no 
doubt  a  great  support  and  help  to  the  Cenchrean  Church.  Those  spoken 
of  by  Paid  in  1  Tim.  v.  10,  and  Tit.  ii.  3,  were  widows  and  aged,  and  they 
are  not  called  «'  B/ax«va/,  deaconesses.  There  arose,  as  it  appears,  an 
order  of  this  kind  in  the  early  Church,  and  Grotius  says  that  they  were 
ordained  by  imposition  of  hands  before  the  Laodicean  Council,  which  for- 
bade the  practice.  Their  office  was,  according  to  Bingham  and  Suicer, 
referred  to  by  ScJdeiisner,  to  baptize  women,  to  teach  female  catechumens, 
to  visit  the  sick,  and  to  perform  other  inferior  offices  in  the  Church.  But 
this  was  a  state  of  things  after  the  apostolic  times,  and  there  is  no  reason 
to  believe  that  Phoebe  was  of  this  order.  She  was  evidenlly  a  great  helper 
of  the  Christian  cause,  as  some  other  women  also  are  mentioned  in  this 


CHAP.  XVI.  1.  I:PISTLE  to  the  ROMANS.  543 

account  she  slioukl  be  received  in  tlie  Lord  ;  and  Ly  adding 
as  it  is  meet  for  saints,  lie  intimates  that  it  would  be  unbe- 
coming the  servants  of  Christ  not  to  show  her  honour  and 
kindness.  And  since  it  behoves  us  to  embrace  in  love  all 
the  members  of  Christ,  we  ought  surely  to  regard  and  es- 
pecially to  love  and  honour  those  who  perform  a  public  office 
in  the  Church.  And  besides,  as  she  had  always  been  full  of 
kindness  to  all,  so  he  bids  that  help  and  assistance  should 
now  be  given  to  her  in  all  her  concerns  ;  for  it  is  what 
courtesy  requires,  that  he  who  is  naturally  disposed  to  kind- 
ness should  not  be  forsaken  when  in  need  of  aid,  and  to  in- 
cline their  minds  the  more,  he  numbers  himself  among  those 
whom  she  had  assisted. 

But  this  service,  of  which  he  speaks  as  to  what  it  Avas,  he 
teaches  us  in  another  place,  in  1  Tim.  v.  9,  for  as  the  poor 
were  supported  fromthepublic  treasury  of  the  Church,  so  they 
were  taken  care  of  by  those  in  public  offices,  and  for  this 
charge  widows  were  chosen,  who  being  free  from  domestic 
concerns,  and  cumbered  by  no  children,  wished  to  consecrate 
themselves  wholly  to  God  by  religious  duties,  they  were 
therefore  received  into  this  office  as  those  who  had  wholly 
given  up  themselves,  and  became  bound  to  their  charge  in  a 
manner  like  liim,  who  having  hired  out  his  own  labours, 
ceases  to  be  free  and  to  be  his  own  master.  Hence  the 
Apostle  accuses  them  of  having  violated  their  faith,  who 
renounced  the  office  which  they  had  once  undertaken,  and 
as  it  behoved  them  to  live  in  widowhood,  he  forbade  them 
to  be  chosen  under  sixty  years  of  age,  (1  Tim.  v.  9, 11 ,)  because 
he  foresaw  that  under  that  age  the  vow  of  perpetual  celibacy 
was  dangerous,  yea,  liable  to  prove  ruinous.  This  most 
sacred  function,  and  very  useful  to  the  Church,  when  the 
state  of  things  had  become  worse,  degenerated  into  the  idle 
order  of  Nuns  ;  which,  though  corrupt  at  its  beginning,  and 
contrary  to  the  word  of  God,  has  yet  so  fallen  away  from 
what  it  was  at  its  commencement,  that  there  is  no  difference 

chapter,  and  she  had  been  the  helper  of  many,  (verse  2,)  and  not  of  one 
Chnrch,  and  also  of  Paul  hhnself ;  and  from  what  is  said  in  verse  2,  it  ap- 
pears prohable  that  slie  was  a  woman  carrjini;-  on  some  business  or  traffic, 
and  that  she  went  to  Rome  partly  at  least  on  this  accoimt. — Ed. 


544  COMMENTARIES  ON  THE  CHAP.  XVI.  4. 

between  some  of  the  sanctuaries  of  cliastity  and  a  common 
bi'otliel. 

3.  Salute  Prisca^  and  Aquila.  The  testimonies  wliich  lie 
brings  here  in  favovir  of  some  individuals,  were  partly  in- 
tended for  this  end,  that  bv  honouring'  those  who  were  faith- 
ful and  worthv,  faithfulness  itself  might  be  honoured,  and 
that  the}^  who  could  and  would  do  more  good  than  others, 
might  have  authority  ;  and  partly  that  they  tliemselves 
miglit  study  to  act  in  a  manner  corresponding  to  their  past 
life,  and  not  fail  in  their  religious  course,  nor  ever  grow 
languid  in  their  pious  ardour. 

It  is  a  singular  honour  which  he  ascribes  here  to  Prisca 
and  Aquila,  especially  with  regard  to  a  woman.  The 
modesty  of  the  holy  man  does  on  this  account  more  clearly 
shine  forth  ;  for  he  disdained  not  to  have  a  woman  as  his 
associate  in  tlie  work  of  the  Lord  ;  nor  was  he  ashamed  to 
confess  this.  She  was  the  wife  of  Aquila,  and  Luke  calls 
her  Priscilla.     (Acts  xviii.  2.)^ 

4.  To  whom  not  only  I,  &c.  As  Prisca  and  Aquila  had 
not  spared  their  life  for  preserving  tlie  life  of  Paul,  he  tes- 
tifies that  he  himself  was  individually  thankful  to  them  : 
he  however  adds,  that  thanks  were  given  them  by  all  the 
Churches  of  Christ ;  and  he  added  this  that  he  might,  by 
such  an  exiimple,  influence  the  Romans.  And  deservedly 
dear  and  precious  to  all  the  Gentiles  was  the  life  of  such  a 
man,  as  it  was  an  incomj^arable  ti'oasure :  it  was  therefore 
no  wonder  that  all  the  Churches  of  the  Gentiles  thought 
themselves  to  be  under  obligations  to  his  preservers.^ 

What  he  adds  resj^ecting  the  Church  in  their  house  is 
worthy  of  being  observed  ;  for  he  could  not  have  more 
splendidly  adorned  their  household  than  by  giving  it  the 

'  So  reads  Oriesbach ;  it  is  the  same  with  Priscilla.  See  Acts  xviii.  2, 
26,  and  2  Tim.  iv.  19,  where  she  is  also  called  Prisca.  Names  in  former 
times,  as  well  as  now,  were  sometimes  used  in  an  abbreviated  form. — Ed. 

^  Whether  Aquila  was  a  layman  or  not,  the  Apostle  connects  his  wife 
with  him  in  the  work  of  co-operation  with  him  in  his  ministerial  work ; 
and  we  see  by  Acts  xviii.  2G,  that  they  both  taught  Apollos.  It  is  some- 
what singular,  that  the  wife,  not  only  here  but  in  several  other  instances, 
though  not  in  all,  is  mentioned  before  the  husband. — Ed. 

The  occasion  is  not  mentioned.     It  was  probably  at  Corinth,  accord- 
ing to  the  account  given  in  18th  of  Acts. 


CHAP.  XVI.  7.  EPISTLE  TO  THE  ROMANS.  646 

title  of  a  Church.  The  word  congregation,  which  Erasmus 
has  adopted,  I  do  not  approve  ;  for  it  is  plainly  evident, 
that  Paul,  hy  way  of  lionour,  had  used  tlie  sacred  name  of 
Church.^ 

5.  Who  is  the  first-fruit,  &c.  This  is  an  allusion  to  the 
rites  of  the  law ;  for  as  men  are  sanctified  to  God  by  faith, 
they  who  first  oifer  themselves  arc  fitly  called  the  first-fruit. 
Whosoever  then  is  called  first  in  time  to  the  faith,  Paul 
allows  him  the  prerogative  of  honour:  yet  he  retains  this 
eminence  only  when  the  end  corresponds  with  the  beginning. 
And  doubtless  it  is  no  common  honour  when  God  chooses 
some  for  first-fruits  :  and  there  is  in  addition  a  greater  and 
an  ampler  trial  of  faith,  through  a  longer  space  of  time, 
provided  they  who  have  first  begun  are  not  wearied  in  their 
course.^ 

6.  He  again  testifies  his  gratitude,  in  recording  the  kind- 
ness of  Mary  to  him.  Nor  is  there  any  doubt  but  that  he 
commemorates  these  praises,  in  order  to  recommend  those 
whom  he  praised  to  the  Romans.^ 

7.  Salute  Andronicus.  Though  Paul  is  not  wont  to  make 
much  of  kindred,  and  of  other  things  belonging  to  the  flesh, 
yet  as  the  relationship  which  Junia  and  Andronicus  bore  to 
him,  might  avail  somewhat  to  make  them  more  fully  known, 
lie  neglected  not  this  commendation.  There  is  more  weight 
in  the  second  eulogy,  when  he  calls  them  his  felloiu-prison- 

1  Some  of  the  Fathers  considered  that  the  family,  being  all  religious, 
was  the  Church ;  but  this  is  wholly  inconsistent  with  the  mode  of  ex- 
pression that  is  used,  and  with  the  state  of  things  at  that  time.  They 
had  no  churches  or  temples  to  meet  in  :  private  houses  were  their  chinches. 
Superstitious  ideas  as  to  places  of  worship  no  doubt  led  men  to  seek  such 
an  explanation.  Would  the  Apostle  have  used  such  a  phraseology  as  the 
following,  if  he  meant  only  the  family, — "  Aquila  and  Priscilla  salute  you 
much  in  the  l^ord,  with  {'rl" — together  with)  the  Church  that  is  in  their 
house,"  1  Cor.  xvi.  19. — Ed. 

"^  J'ipenetus,  who  is  here  called  the  first-fruit  of  Acliaia,  may  have  been 
of  the  ftimily  of  Stephanas,  who  is  said  to  have  been  the  6rst-fruit  in 
1  Cor.  xvi.  15.  But  tlie  nnijority  of  copies  has  Asia,  'Aa-la;^  here,  instead 
of  Achaia,  'Ax,a'ia;.  By  Asia  is  often  meant  Asia  Minor,  and  so  here,  no 
doubt,  if  it  be  the  right  reading. — Ed. 

*  It  is  said  of  Mary,  that  she  "  laboiu"ed  much,"  u;  if^as,  towards  us, 
or  among  us;  "  inter  nos — among  v.s,"  Beza ;  "  pro  nobis — for  us," 
Grotius.  The  reading  ih  ofiZ;,  towards  you,  has  many  MSS.  in  its  favour, 
and  also  £»  u^rv,  among  vou. — Ed. 

2  M 


546  COMMENTARIES  ON  THE  CHAP.  XVI.  11. 

ers  ;^  for  among  the  honours  belonging  to  the  warfare  of 
Christ,  bonds  are  not  to  be  counted  the  least.  In  the  third 
place,  he  calls  them  AjJostles :  he  uses  not  this  word  in  its 
proper  and  common  meaning,  but  extends  it  wider,  even  to 
all  those  who  not  only  teach  in  one  Church,  but  also  spend 
their  labour  in  promulgating  the  gospel  everywhere.  He 
then,  in  a  general  way,  calls  those  in  this  place  Apostles, 
who  planted  Churches  by  carrying  here  and  there  the  doc- 
trine of  salvation ;  for  elsewhere  he  confines  this  title  to 
that  first  order  which  Christ  at  the  beginning  established, 
when  he  appointed  the  twelve  disciples.  It  would  have  been 
otherwise  strange,  that  this  dignity  should  be  only  ascribed 
to  them,  and  to  a  few  others.  But  as  they  had  embraced 
the  gospel  by  faith  before  Paul,  he  hesitates  not  to  set  them 
on  this  account  before  himself^ 

11.  Who  are  of  the  family  of  Narcissus.  It  would  have 
been  unbeseeming  to  have  passed  by  Peter  in  so  long  a 
catalogue,  if  he  was  then  at  Rome  :  yet  he  must  have  been 
there,  if  we  believe  the  Romanists.  But  since  in  doubtful 
things  nothing  is  better  than  to  follow  probable  conjecture, 
no  one,  who  judges  impartially,  will  be  persuaded  that  what 
they  affirm  is  true  ;  for  he  could  not  surely  have  been  omit- 
ted by  Paiil. 

It  is  further  to  be  noticed,  that  we  hear  nothing  here  of 
splendid  and  magnificent  titles,  by  which  we  might  conclude 
that  men  high  in  rank  were  Christians ;  for  all  tliose  whom 
Paul  mentions  were  the  obscure  and  the  ignoble  at  Rome. 
Narcissus,  whom  he  here  names,  was,  I  think,  the  freeman 

1  It  is  not  certain  to  what  the  Apostle  refers ;  for  we  have  no  particular 
account  of  him  hitherto  as  a  prisoner,  except  for  a  short  time  at  Philippi, 
Acts  xvi.  23-40 :  and  it  is  probable,  that  it  was  on  that  occasion  that  they 
had  been  his  fellow-prisoners ;  for  it  appears  from  the  narrative,  that  there 
were  more  prisoners  than  Paul  and  Silas,  as  it  is  said  that  the  "  prison- 
ers "  heard  them  singing,  verse  25 ;  and  Paul's  saying  to  the  jaOor,  in 
verse  28,  "  we  are  all  here,"  clearly  imphes  that  he  had  some  with  him 
besides  Silas. — Ed. 

^  The  words  I'^to-fif/.m  h  rols  a'TToffToXoi;,  notcd  among  the  Apostles,  can 
hardly  admit  of  a  meaning  different  from  what  is  here  given,  though  some 
have  explained  the  sense  to  be,  that  they  were  much  esteemed  by  the 
Apostles,  or  that  they  were  "  distinguished  in  the  Apostles'  judgment,"  or 
that  they  were  well  known  to  the  Apostles.  But  as  "Apostles"  in  some 
other  instances  mean  teachers,  as  Barnabas  was,  (Acts  xiv.  14,)  the  ex- 
planation here  given  is  most  to  be  approved. — Ed. 


CHAP.  XVI.  16.  EPISTLE  TO  THE  ROMANS.  547 

of  Claudius,  a  man  notorious  for  many  crimes  and  vices.  The 
more  wonderful  was  the  goodness  of  God,  which  penetrated 
into  that  impure  house,  abounding  in  all  kinds  of  wickedness; 
not  that  Narcissus  himself  had  been  converted  to  Christ, 
but  it  was  a  great  thing  that  a  house,  whicli  was  like  hell, 
should  be  visited  by  the  grace  of  Christ.  And  as  they,  who 
lived  under  a  foul  pander,  the  most  voracious  robber,  and 
the  most  corrupt  of  men,  worshipped  Christ  in  purity,  tlierc 
is  no  reason  that  servants  should  wait  for  their  masters,  but 
every  one  ought  to  follow  Christ  for  himself  Yea,  the  ex- 
ception added  by  Paul  shows  that  the  family  was  divided, 
so  that  the  faithful  were  only  a  few. 

16.  Salute  one  anotJier  luith  a  holy  kiss.  It  is  clear  from 
many  parts  of  Scripture,  tliat  a  kiss  was  a  usual  and  com- 
mon symbol  of  friendship  among  the  Jews  ;  it  was  perhaps 
less  used  by  the  Romans,  though  not  unfrequent,  only  it  was 
not  lawful  to  kiss  women,  except  those  only  who  were  rela- 
tives. It  became  however  a  custom  among  the  ancients  for 
Christians  to  kiss  one  another  before  partaking  of  the  Sup- 
per, to  testify  by  that  sign  their  friendshi]") ;  and  then  they 
bestowed  their  alms,  that  they  might  in  reality  and  by  the 
effect  confirm  what  they  had  represented  by  the  kiss :  all 
this  appears  evident  from  one  of  the  homilies  oi  Chrysostom} 
Hence  hr.s  arisen  that  practice  among  the  Papists  at  this 
day,  of  kissing  the  paten,  and  of  bestowing  an  offering :  the 
former  of  which  is  nothing  but  superstition  without  any 
benefit,  the  other  serves  no  other  purpose  but  to  satisfy  the 
avariciousness  of  the  jjriests,  if  indeed  it  can  be  satisfied. 

Paul  however  seems  not  here  positively  to  have  enjoined 

^  It  appears  from  Justin  Martyr  and  TertuUian,  that  the  early  Chris- 
tians kissed  one  another  always  after  prayers,  or  at  the  end  of  the  service. 
They  did  so,  says  Grotins,  to  "  show  that  they  were  all  equal ;  for  the 
Persians  and  the  orientals  kissed  the  mouth  of  those  only  of  the  same 
rank,  and  gave  their  hands  to  be  kissed  by  their  inferiors."  It  was  evi- 
dently a  custom  among  the  Jews.  See  2  Sam.  xx.  9  ;  Jiiike  vii.  45 ; 
Matt.  xxvi.  49.  This  "  holy  kiss  "  is  mentioned  in  1  Cor.  xvi.  20 :  2  Cor. 
xiii.  12  ;  1  Thess.  v.  26.  It  is  called  the  kiss  of  love,  or  charity,  by  Peter, 
1  Peter  v.  14.  It  was  one  of  those  things  which  arose  from  peculiar 
habits,  and  is  not  to  be  considered  as  binding  on  all  nations,  any  more 
than  the  washing  of  feet.  The  Apostle's  object  seems  to  have  been,  not 
to  enjoin  a  rite,  but  to  regulate  a  practice,  already  existing,  and  to  preserve 
it  from  abuse :  it  was  to  be  a  holy  kiss. — Ed. 


548  COMMENTARIES  ON  THE  CHAP.  XVI.  17. 

a  ceremony,  but  only  exhorts  them  to  cherish  brotherly  love ; 
and  he  distuiguishes  it  from  the  profane  friendships  of  the 
world,  which,  for  the  most  part,  are  either  disguised  or  at- 
tained by  vices,  or  retained  by  wicked  arts,  and  never  tend 
to  any  good.  By  sending  salutations  from  the  Churches,^ 
he  was  endeavouring,  as  much  as  he  could,  to  bind  all  the 
members  of  Christ  by  the  mutual  bond  of  love. 

17.  Now,  I  beseech  you,  brethren,  17.  Obsecro  autem  vos  fratres,  ut 
mark  them  which  cause  divisions  observetis  eos  qui  dissidia  et  offen- 
and  offences  contrary  to  the  doctrine  siones  contra  doctrinara,  quara  vos 
which  ye  have  learned  ;  and  avoid  didicistis,  excitant ;  et  ut  dechnetis 
them.  ab  illis. 

18.  For  they  that  are  such  serve  18.   Qui  enim  tales  sunt,  Christo 
not  our  Lord  Jesus  Christ,  but  their  Domino  non  serviunt,  sed  suo  ventri ; 
own  belly ;  and  by  good  words  and  ac  per  blandiloquentiam  et  assenta- 
fair  speeches  deceive  the  hearts  of  tionem  decipiunt  corda  simplicium. 
the  simple. 

19.  For  your  obedience  is  come  19.  Vestra  quidem  obedientia  ad 
abroad  unto  all  men.  I  am  glad  omnes  permanavit:  gaudeo  igiLur  de 
therefore  on  your  behalf :  but  yet  I  vobis;  sed  a'oIo  vos  sapientes  esse  ad 
would  have  you  wise  unto  that  which  bonum,  simplices  vero  ad  malum. 

is  good,  and  simple  concerning  evil. 

20.  And  the  God  of  peace  shall  20.  Deus  autem  pacis  contcret 
bruise  Satan  imder  your  feet  shortly,  brevi  Satanam  sub  pedibus  vestris. 
The  grace  of  our  Lord  Jesus  Christ  Gratia  Domini  nostri  lesu  Christi 
be  with  you.     Amen.  sit  vobiscum.     Amen. 

17.  And  I  beseech  you,  &c.  He  now  adds  an  exhortation, 
by  which  all  Churches  have  often  need  of  being  stirred  up ; 
for  the  ministers  of  Satan  are  ever  ready  to  take  occasion  to 
disturb  the  kingdom  of  Christ :  and  they  attempt  to  make 
disturbances  in  two  ways  ;  for  they  either  sow  discord,  by 
which  the  minds  of  men  are  drawn  away  from  the  unity  of 
truth,  or  they  occasion  offences,  by  which  men  are  alienated 
from  the  love  of  the  gospel.^     The  former  evil  is  done  when 

'  Grieshach  approves  of  -^airai,  "  all,"'  after  Churches ;  then  it  would  be 
"  all  the  Churches  ;"  that  is,  of  Greece,  says  Grotius,  but  of  Corinth,  says 
Wolfius,  even  those  which  assembled  at  different  private  houses :  and  this 
is  a  more  likely  supposition,  than  that  Paul,  according  to  Origen  and 
others,  took  it  as  granted  that  all  the  Churches  which  he  had  founded 
wished  well  to  the  Church  of  Rome.  That  they  wished  well  to  it  there 
can  be  no  doubt ;  but  it  is  not  probable  that  Paul  acted  on  such  a  sup- 
position.— Ed. 

*  The  two  words  are  §/;^^B-Ta(r/a/  and  crxdv^aXu,  divisions  and  offences,  or 
hinderances.  He  had,  no  doubt,  in  view,  what  he  noticed  in  chapter  14, 
about  eating  and  observing  of  days ;  and  according  to  his  usual  manner  he 


CHAP.  XVI.  18.  EPISTLE  TO  THE  ROMANS.  549 

the  truth,  of  God  is  mixed  with  new  dogmas  devised  by  men; 
and  the  hxtter  takes  phace,  when  by  various  arts  it  is  made 
odious  and  contemptible.  He  tliercfore  bids  all,  who  did 
either  of  these  two  things,  to  be  observed,  lest  they  should 
deceive  and  catch  the  unwary  ;  and  also  to  be  shunned,  for 
they  were  injurious.  Nor  was  it  without  reason  that  he  re- 
quired this  attention  from  the  faithful ;  for  it  often  happens 
through  our  neglect  or  want  of  care,  that  such  wicked  men 
do  great  harm  to  the  Church,  before  they  are  opposed ;  and 
they  also  creep  in,  with  astonishing  subtlety,  for  the  purpose 
of  doing  mischief,  except  they  be  carefully  watched. 

But  observe,  that  he  speaks  of  those  who  had  been  taught 
the  pure  truth  of  God.  It  is  indeed  an  impious  and  sacri- 
legious attempt  to  divide  those  Avho  agree  in  the  truth  of 
Christ :  but  yet  it  is  a  shameful  sophistry  to  defend,  under 
the  pretext  of  peace  and  unity,  a  union  in  lies  and  impious 
doctrines.  There  is  therefore  no  ground  for  the  Papists  to 
seek  countenance  from  this  passage,  in  order  to  raise  ill-will 
against  us ;  for  we  do  not  impugn  and  tear  asunder  the 
gospel  of  Christ,  but  the  falsehoods  of  the  devil,  by  which 
it  has  been  hitherto  obscured  :  nay,  Paul  clearly  shows,  that 
he  did  not  condemn  all  kinds  of  discords,  but  those  which 
destroyed  consent  in  the  orthodox  faith  ;  for  the  force  of  the 
passage  is  in  the  words,  which  ye  have  learnt ;  for  it  was  the 
duty  of  the  Romans,  before  they  were  rightly  taught,  to  de- 
part from  the  habits  of  their  fathers  and  the  institutions  of 
their  ancestors. 

18.  For  they  luho  are  such,  &c.  He  mentions  an  unvary- 
ing mark,  by  which  false  prophets  are  to  be  distinguished 
from  the  servants  of  Christ ;  for  they  have  no  care  for  the 

mentions  first  the  efiect — "  divisions,"  and  then  the  cause — "  offences." 
The  Gentile  Christians,  by  eating,  gave  ofience  to  the  believing  Jews,  and 
this  offence  led  to  a  division  or  separation.  The  evils  which  he  had  pre- 
viously attempted  to  correct  were  doubtless  those  referred  to  here. 
"  Serving  their  own  belly,"  in  the  next  verse,  has  in  this  respect  an  em- 
phatic meaning.  Instead  of  denying  themselves  in  the  use  of  meats  for 
the  sake  of  Christ,  and  for  the  peace  of  liis  Chiu'ch,  they  preferred  to  gra- 
tify their  own  appetites.  And  being  led  away  by  their  lust,  they  covered 
their  real  motive  by  kindly  or  plausibly  addressing  (x^^ir'^'^oyla')  and  eulo- 
gizing (iuXoyia)  those  wlio  joined  them,  imitating  in  this  respect  the  arts 
of  all  false  professors  and  zealots,  whatever  be  the  false  principle  by  which 
they  may  be  guided. — Ed. 


660  COMMENTARIES  ON  THE  CPIAP.  XVI.  19. 

glory  of  Christ,  "but  seek  the  benefit  of  their  stomach.  As, 
however,  they  deceitfully  crej^t  in,  and  by  assuming  another 
character,  concealed  their  own  wickedness,  he  at  the  same 
time  pointed  out,  in  order  that  no  one  might  be  deceived,  the 
arts  which  they  adoi:)ted — that  they  ingratiated  themselves 
by  a  bland  address.  The  preachers  of  the  gospel  have  also 
their  courtesy  and  their  pleasing  manner,  but  joined  with 
honesty,  so  that  they  neither  soothe  men  with  vain  praises, 
nor  flatter  their  vices ;  but  impostors  allure  men  by  flattery, 
and  spare  and  indulge  their  vices,  that  they  may  keep  them 
attached  to  themselves.  He  calls  those  simple  who  are  not 
cautious  enough  to  avoid  deceptions. 

19.  Your  obedience^  &c.  This  is  said  to  anticipate  an  ob- 
jection ;  for  he  shows  that  he  did  not  warn  them,  as  though 
he  thought  unfavourably  of  them,  but  because  a  fall  in  their 
case  was  such  as  might  have  easily  happened  ;  as  if  he  had 
said, — "  Your  obedience  is  indeed  commended  everywhere, 
and  for  this  reason  I  rejoice  on  your  account :  yet  since  it 
often  happens,  that  a  fall  occurs  through  simplicity,  I  would 
have  you  to  be  harmless  and  simple  as  to  the  doing  of  evil ; 
but  in  doing  good,  to  be  most  jorudent,  whenever  it  may  be 
necessary,  so  that  you  may  preserve  your  integrity." 

We  here  see  what  that  simplicity  is  which  is  commended 
in  Christians  ;  so  that  they  have  no  reason  to  claim  this  dis- 
tinction, who  at  this  day  count  as  a  high  virtue  their  stupid 
ignorance  of  the  word  of  God.  For  though  lie  approves  in 
the  Romans,  that  tliey  were  obedient  and  teachable,  yet  he 
would  have  them  to  exorcise  wisdom  and  judgment,  lest 
their  readiness  to  believe  ex]5osed  them  to  impositions.  So 
then  he  congratulates  them,  because  they  were  free  from  a 
wicked  disposition  ;  lie  yet  wished  them  to  be  wise,  so  as  to 
exercise  caution.^ 

^  This  he  calls  "  faith"  in  chap.  i.  8 :  so  that  obedience  to  the  gospel  is 
faith  in  what  it  declares.  '  To  believe  is  the  special  command  of  the  gospel : 
hence  to  believe  is  the  special  act  of  obedience  that  is  required ;  and  he 
who  believes  is  he  who  shall  be  saved.  But  this  faith  is  that  of  the  heart, 
and  not  of  the  lips ;  and  a  faith  which  works  by  love  and  overcomes  the 
world,  the  mighty  power  of  which  we  learn  from  Ileb.  xi. — Ed. 

^  "  Good"  and  "  evil"  in  this  clause,  is  beneficence  and  mischief.  To 
be  Avise  as  to  good,  is  to  be  wise  in  acts  of  kindness,  in  promoting  good,  as 
Beza  seems  to  take  it;  and  to  be  harmless  or  guileless,  or  simple  as    to 


CHAP.  XVI.  20.  EPISTLE  TO  THE  ROMANS.  551 

20.  What  follows,  God  shall  bruise  Satan,  &c.,  is  a  promise 
to  confirm  tlicm,  rather  than  a  prayer.  He  indeed  exhorts 
them  to  fight  manfully  against  Satan,  and  promises  that 
they  should  shortly  be  victorious.  He  was  indeed  once  con- 
quered by  Christ,  but  not  in  such  a  way  but  that  he  renews 
the  war  continually.  He  tlien  promises  ultimate  defeat, 
which  docs  not  appear  in  the  midst  of  the  contest.  At  the 
same  time  he  docs  not  speak  only  of  the  last  day,  Avhen 
Satan  shall  be  comi:)letely  bruised ;  but  as  Satan  was  then 
confounding  all  things,  raging,  as  it  were,  with  loose  or 
broken  reins,  he  promises  that  the  Lord  would  shortly  sub- 
due him,  and  cause  him  to  be  trodden,  as  it  were,  under  foot. 
Immediately  a  prayer  follows, — that  the  grace  of  Christ 
would  be  with  them,  that  is,  that  they  might  enjoy  all  the 
blessings  which  had  been  procured  for  them  by  Christ. 

21.  Tiniotheus  my  work- fellow,  and  21.  Sahitant  vos  Timothcus,  co- 
Lucius,  anilJason,  and  Sosipater,  my  operarius  mens,  et  Lucius  et  lason 
kinsmen,  salute  you.  et  Sosipater,  cognati  mei. 

22.  I  Tertius,  who  wrote  this  22.  Saluto  ego  vos  Tertius,  qui 
epistle,  salute  you  in  the  Lord.  scrips!  epistolam,  in  Domino. 

23.  Gaius  mine  host,  and  of  the  23.  Salutat  vos  Gains,  hospes 
whole  church,  saluteth  you.  Erastus,  mens  et  Ecclesife  totius.  Salutat 
the  chamberlain  of  the  city,  saluteth  vos  Erastus,  qu?estor  jerarius  m-bis, 
you,  and  Quartus  a  brother.  et  Quartus  frater. 

24.  The  grace  of  our  Lord  Jesus  24.  Gratia  Domini  nostri  lesu 
Christ  be.  with  you  all.     Amen.  Christi  sit  cum  omnibus  vohis.  Amen. 

25.  Now  to  him  that  is  of  power  to  25.  Ei  vero  qui  potcns  est  vos 
stablish  you  according  to  my  gosjiel,  confunnare  secundum  evangelium 
and  the  preaching  of  Jesus  Christ,  meuni,  et  prseconium  scilicet  lesu 
(according  to  the  revelation  of  the  Christi,  secundum  revelationem  mys- 
mystery,  which  was  kept  secret  since  terii,  quod  teniporibus  secularibus 
the  world  began,  tacitum, 

26.  But  now  is  made  manifest,  and  26.  Manifestatum  nunc  fuit,  et 
by  the  scriptures  of  the  prophets,  ac-  per  scripturas  propheticas,  secundum 
cording  to  the  commandment  of  the  seterni  Dei  ordinationem,inobedien- 

evil,  is  to  exercise  no  arts,  by  plausible  speeches  and  flatteries,  as  was  done 
by  those  referred  to  in  verse  17,  in  order  to  do  mischief,  to  create  divisions. 
The  Apostle's  object  throughout  seems  to  have  been  to  produce  unanimity 
between  the  Jews  and  Gentiles.  Hence  in  the  next  verse  he  speaks  of 
God  as  "  the  God  of  peace,"  the  author  of  peace  among  his  people ;  and 
he  says  that  this  God  of  peace  would  soon  tread  down  Satan,  the  author 
of  discord,  the  promoter  of  divisions  and  ofl'ences :  or,  as  most  consider  the 
passage,  he  prays  that  God  would  do  this ;  for  the  futmre,  after  the  man- 
ner of  the  Hebrew,  is  sometimes  used  by  the  Apostle  as  an  optative.  And 
indeed  the  verb  is  found  in  some  copies  in  this  mood  (<ryvTf /vZ-a/)  and  in  the 
Syriac,  Ethiopic,  and  Vulgate  versions. — Ed. 


552  COMMENTAllIES  ON  THE  CHAP.  XVI.  21. 

everlasting  God,  made  known  to  all  tiam  fidei  ad  omnes  gentes  promul- 

nations  for  the  obedience  of  faith  : )  gatum, — 

27.  To  God  only  wise,  be  glory  27.  Soli  sapienti  Deo  per  lesum 

through  Jesus  Christ  for  ever.  Amen.  Christum  gloria  in  secula.     Amen. 

^  Written  to  the  Romans  from  Ad  Romanes  missa  fuit  a  Corin- 

Corinthus,  and  sent  by  Phebe,  tho    per    Phceben,   ministram 

servant  of  the  church  at  Cen-  Cenchi-eensis  ecclesise. 
chrea. 

21.  Timothy,  &c.  The  salutations  which  he  records,  served 
in  part  to  foster  union  between  those  who  were  far  asunder, 
and  in  part  to  make  the  Romans  know  that  their  brethren 
subscribed  to  the  Epistle ;  not  that  Paul  had  need  of  the 
testimony  of  otlici"s,  but  because  the  consent  of  the  godly  is 
not  of  small  importance. 

The  Epistle  closes,  as  we  see,  with  praise  and  thanksgiving 
to  God.  It  indeed  records  the  remarkable  kindness  of  God 
in  favouring  the  Gentiles  with  tlie  light  of  the  gospel,  by 
which  his  infinite  and  unspeakable  goodness  has  been  made 
evident.  The  conclusion  has,  at  the  same  time,  this  to  re- 
commend it, — that  it  serves  to  raise  uji  and  strengthen  the 
confidence  of  the  godly,  so  that  with  hearts  lifted  up  to  God 
they  may  fully  exj)ect  all  those  things  which  are  here  as- 
cribed to  him,  and  may  also  confirm  their  hope  as  to  what  is 
to  come  by  considering  his  former  benefits.^  But  as  he  has 
made  a  long  period,  by  collecting  many  things  into  one  jjas- 
sage,  the  different  clauses,  implicated  by  being  transposed, 
must  be  considered  apart. 

He  ascribes  first  all  the  glory  to  God  alone  ;  and  then,  in 

order  to  show  that  it  is  rightly  due  to  him,  he  by  the  way 

mentions  some  of  his  attributes  ;  whence  it  appears  that  he 

alone  is  worthy  of  all  praise.     He  says  that  he  07ily  is  wise; 

which  praise,  being  claimed  for  him  alone,  is  taken  away 

from  all  creatures.     Paul,  at  the  same  time,  after  having 

spoken  of  the  secret  counsel  of  God,  seems  to  have  designedly 

annexed  this  eulogy,  in  order  that  he  might  draw  all  men  to 

1  This  conclusion  bears  an  evident  reference  to  the  point  the  Apostle 
had  especially  in  view — the  reconciling  of  the  Jews  and  Gentiles.  He  con- 
nects the  gospel  with  the  ancient  Scriptures,  and  mentions  the  gospel  as 
being  in  unison  with  them.  Then  the  Jews  had  no  reason  to  complain. 
As  in  verses  17  to  20  inclusive,  he  reproved  the  Gentiles  who  caused  divi- 
sions ;  so  in  these  verses  his  special  object  is  to  put  an  end  to  the  objec- 
tions of  the  Jews. — Ed. 


CHAP.  XA'^I.  21.  EPISTLE  TO  THE  ROMANS.  553 

reverence  and  adore  the  wisdom  of  God  :  for  we  know  liow 
inclined  men  are  to  raise  a  clamour,  when  they  can  find  out 
no  reason  for  the  works  of  God. 

By  adding,  that  God  was  able  to  confirm  the  Romans,  he 
made  them  more  certain  of  their  final  iDcrseverance.  And 
that  they  might  acquiesce  more  fully  in  his  power,  he  adds, 
that  a  testimony  is  borne  to  it  in  the  gospel.  Here  you  see, 
that  the  gospel  not  only  promises  to  us  present  grace,  but 
also  brings  to  us  an  assui'ance  of  that  grace  which  is  to  en- 
dure for  ever ;  for  God  declares  in  it  that  he  is  our  Father, 
not  only  at  present,  but  that  he  will  be  so  to  the  end :  nay, 
his  adoption  extends  beyond  death,  for  it  will  conduct  us  to 
an  eternal  inheritance. 

The  other  things  are  mentioned  to  commend  the  power 
and  dignity  of  the  gospel.  He  calls  the  gospel  the  pi-eaching 
of  Jesus  Christ ;  inasmuch  as  the  whole  sum  and  substance 
of  it  is  no  doubt  included  in  the  knowledge  of  Christ.  Its 
doctrine  is  the  revelation  of  the  mystery  ;  and  this  its  charac- 
ter ought  not  only  to  make  us  more  attentive  to  hear  it,  but 
also  to  impress  on  our  minds  the  highest  veneration  for  it : 
and  he  intimates  how  sublime  a  secret  it  is,  by  adding  that 
it  was  hid  for  many  ages,  from  the  beginning  of  the  world.^ 

It  does  not  indeed  contain  a  turgid  and  proud  wisdom, 
such  as  the  children  of  this  world  seek  ;  and  by  whom  it  is 
held  on  this  account  in  contempt :  but  it  iinfolds  the  in- 
effable treasures  of  celestial  wisdom,  much  higher  than  all 
human  learning  ;  and  since  the  very  angels  regard  them  with 
wonder,  surely  none  of  us  can  suificiently  admire  them.  But 
this  wisdom  ought  not  to  be  less  esteemed,  because  it  is  con- 


1  The  words  are  xz'"^"'^  aluvUi;,  rendered  improperly  by  Hammond  and 
others,  from  the  eternal  ages,  or  eternity.  "We  find  them  preceded  by  -r^o, 
before,  in  2  Tim.  i.  9,  and  in  Tit.  i.  2 :  "  before  the  eternal  ages,"  could  not 
be  right  rendering  ;  nor  is  "  before  the  world  began,"  as  in  our  version, 
correct ;  for  a  reference  in  Titus  is  made  to  God's  promise.  "  In  the  times 
of  the  ages  "  is  the  rendering  of  Leza  and  of  Macknight ;  and,  in  "  ancient 
times,"  is  that  of  Doddrvhje  and  Stuart.  The  same  subject  is  handled  in 
two  other  places,  Eph.  iii.  5,  and  Col.  i.  2(3 :  and  the  words  used  by  him 
are  "  in  other  ages,"  ^  iTi^ais  ytnaT;,  and,  "  from  ages  and  generations," 
a-ro  Tuv  aiavuv  xai  U'tto  tcuv  yiviZv.  Thcudorct  explained  the  terms  bv  avahv 
— in  past  times;  and  Theopliylact  by  ^aXa; — formerly;  and  Schleumer  by 
a  similar  word,  olim. — Ed. 


55  i  COMMENTARIES  ON  THE  CHAP.  XVI.  21. 

veyetl  in  an  humble,  i^lain,  and  simple  style ;  for  thus  it  has 
pleased  the  Lord  to  bring  down  the  arrogance  of  the  flesh. 

And  as  it  might  have  created  some  doubt  how  this  mys- 
tery, concealed  for  so  many  ages,  could  have  so  suddenly 
emerged,  he  teaches  us,  that  this  has  not  happened  through 
the  hasty  doings  of  men,  or  through  chance,  but  through  the 
eternal  ordination  of  God.  Here,  also,  he  closes  up  the  door 
against  all  those  curious  questions  which  the  waj'wardness 
of  the  human  mind  is  wont  to  raise  ;  for  whatever  happens 
suddenly  and  unexpectedly,  they  think,  happens  at  random  ; 
and  hence  they  absurdly  conclude,  that  the  works  of  God 
are  unreasonable  ;  or  at  least  they  entangle  themselves  in 
many  perplexing  doubts.  Paul  therefore  reminds  us,  that 
what  appeared  then  suddenly  had  been  decreed  by  God  be- 
fore the  foundation  of  the  world. 

But  that  no  one  might  raise  a  dispute  on  the  subject,  and 
charge  the  gospel  with  being  a  new  thing,  and  thus  defame 
it,  he  refers  to  the  prophetic  Scriptures,  in  which  we  now 
see,  that  what  is  fulfilled  had  been  foretold  ;  for  all  the  Pro- 
phets have  rendered  to  the  gospel  so  clear  a  testimony,  that 
it  can  in  no  other  M'ay  be  so  fully  confirmed.  And  God  thus 
duly  prepared  the  minds  of  his  people,  lest  the  novelty  of  what 
they  were  not  accustomed  to  should  too  much  astonish  them.^ 

1  This  clause  is  differently  construed  :  some  connect  "  prophetic  Scrip- 
tures" with  "  manifested,"  or  made  manifest.  So  Doddridge  and  Stuart; 
but  Beza,  Parens,  and  Macknight  agree  with  Calcin,  and  connect  the 
words  with  "  made  known  "  or  proclaimed.  The  conjunctive  ti  after  S;a 
favours  this  construction  ;  and  S/a  means  here  "  by  the  means,"  or  by  the 
aid  and  sanction,  "of  the  prophetic  Scriptures."  Then  the  meaning  is — 
"  that  the  mystery,  hid  for  ages,  is  now  manifest,  that  is,  by  the  gospel,  and 
by  means  of  the  prophetic  Scriptures,  and  consistently  with  the  decree 
(l-jTirxyh)  or  ordination  of  the  eternal  God,  is  made  knov/n  to  all  nations 
for  the  obedience  of  faith."  According  to  this  view  is  the  exposition  of 
Calvin,  which  is  no  doubt  correct. 

But  it  is  more  consistent  with  the  tenor  of  the  latter  part  of  this  epistle, 
and  with  the  other  passages,  such  as  Eph.  iii.  4-6,  and  Col.  i.  20,  2",  where 
he  mentions  the  same  mystery,  to  consider  the  reference  here  to  be  exclu- 
sively to  the  imion  of  Jews  and  Gentiles,  and  not  generally  to  the  gospel, 
as  Calvin  and  others  have  thought. 

There  is  a  grammatical  dilficulty  in  the  last  verse :  the  relative  f  is 
foimd  before  "  glory."  Beza  and  others  considered  it  redundant.  The 
verse  is  literally  as  follows, — 

27.  To  the  only  wise  God,  through  Jesus  Christ,  to  whom  be  the  glory 
for  ever.     Amen. 
It  is  omitted  in  a  few  copies ;  several  copies  have  alrS,  which  would  read 


CHAP.  XVI.  21.  EPISTLE  TO  THE  ROMANS.  555 

If  any  one  objects  and  says,  tliat  there  is  an  inconsistency 
in  the  words  of  Paul,  because  he  says  that  tlic  mystery,  of 
which  God  ]iad  testified  by  his  Propliets,  was  hid  throughout 
all  the  ages  ; — the  solution  of  tliis  knot  is  plainly  given  by 
Peter, — that  tlie  Prophets,  when  they  sedulously  inquired 
of  the  salvation  made  known  to  us,  ministered,  not  to  them- 
selves, but  to  us.  (1  Pet.  i.  12.)  God  then  was  at  that  time 
silent,  though  he  spoke ;  for  he  held  in  suspense  the  revela- 
tion of  those  things  concerning  which  he  designed  that  his 
servants  should  projahesy. 

Though  it  is  not  agreed  among  the  learned  in  what  sense 
he  calls  the  gospel  a  hidden  mystery  in  this  place,  and  in 
Eph.  iii.  9,  and  in  Col.  i.  26  ;  yet  their  opinion  has  most  in 
its  favour,  who  appl}^  it  to  the  calling  of  the  Gentiles,  to 
Avhich  Paul  himself  expressly  refers  in  his  Epistle  to  the 
Colossians.  Now,  though  I  allow  this  to  be  one  reason,  I 
yet  cannot  be  brouglit  to  believe  that  it  is  the  only  reason. 
It  seems  to  me  more  probable  that  Paul  had  also  a  regard 
to  some  other  differences  between  the  Old  and  the  New 
Testament.  Per  though  the  Prophets  formerly  taught  all 
those  things  which  have  been  explained  by  Christ  and  his 
Apostles,  yet  they  taught  them  with  so  much  obscurity, 
that  in  comparison  with  the  clear  brightness  of  gospel  light, 
it  is  no  Avonder  that  those  things  are  said  to  have  been  hid- 
den which  are  now  made  manifest.  Nor  was  it  indeed  to 
no  purpose  that  Malachi  declared  that  the  Sun  of  righteous- 
ness would  arise,  (Mai.  iv.  2  ;)  or  that  Isaiah  had  beforehand 
so  highly  eulogized  the  embassy  of  the  Messiah.  And  lastly, 
it  is  not  without  reason  that  the  gospel  is  called  the  king- 
dom of  God :  but  we  may  conclude  from  the  event  itself, 

better:  but  its  genuineness  is  rejected  by  Griesbach  and  others.  The 
ascription  of  praise  is  evidently  given  to  God,  as  one  Avho  has  contrived 
and  arranged  his  dispensation  of  grace  and  mercy :  and  his  wisdom  here 
refers  to  the  same  thing,  as  in  ch.  xi.  33.  However  mysterious  may  his 
dispensation  appear  to  us  with  re^^ard  to  the  Jews  and  Gentiles,  in  leaving 
tlie  latter  for  so  long  a  time  in  ignorance,  in  favouring  the  former  only  in 
the  first  instance  with  a  revelation  of  himself,  and  then  in  showing  favour 
to  the  Gentiles,  and  in  rejecting  the  Jews  for  a  time,  and  afterwards 
restoring  them — however  mysterious  all  these  things  may  appear,  the 
Apostle  assures  us  that  they  are  the  arrangements  of  the  onlv  wise  God. 
—Ed. 


556  COMMENTARIES  ON  THE  ROMANS.        CHAP.  XVI.  21. 

that  tlien  only  were  oj^ened  the  treasures  of  celestial  wisdom, 
when  God  appeared  to  his  ancient  people  through  his  only- 
begotten  Son,  as  it  were  face  to  face,  all  shadows  having 
been  done  away.  He  again  refers  to  the  end,  mentioned  at 
the  beginning  of  the  first  chapter,  for  which  the  gospel  is  to 
be  preached, — that  God  may  lead  all  nations  to  the  obe- 
dience of  faith. 


PRAISE  FOR  EVER  TO 
THE  ONLY  WISE  GOD  : 

AMEN. 


END  OF  THE  COMMENTARIES  ON  THE  EPISTLE  TO  THE  ROMANS. 


A  TRANSLATION 


CALYO'S  VERSION 


THE  EPISTLE  TO  THE  ROMAICS. 


CHAPTER  I. 

1  Paul,  a  servant  of  Jesus  Christ,  a  called  Apostle,  chosen  for 

2  the  gospel  of  God,  which  he  had  before  promised  by  his  Pro- 

3  phets  in  the  holy  Scriptures,   concerning  his  Son,  who  came 

4  from  the  seed  of  David  according  to  the  flesh ;  declared  the  Son 
of  God  in  power,  through  the  Spirit  of  holiness,  by  the  resur- 

5  rection  from  the  dead,  even  Jesus  Christ  our  Lord  ;  through 
whom  we  have  received  grace  and  apostleship  for  the  obedi- 

6  ence  of  faith  among  all  nations,  for  his  name's  sake ;  among 

7  whom  ye  are  also  the  called  of  Jesus  Christ ;  To  all  of  you  who 
are  at  Rome,  beloved  by  God,  called  saints  :  grace  to  you,  and 
peace  from  God  the  Father,  and  the  Lord  Jesus  Christ. 

8  First  indeed  I  give  thanks  to  my  God,  through  Jesus  Christ, 
for  you  all,  because  your  faith  is  proclaimed  through  the  whole 

9  world.  For  my  witness  is  God,  whom  I  serve  with  my  spirit 
in  the  gospel  of  his  Son,  that  I  continually  make   mention  of 

10  you,  in  all  my  prayers,  requesting  that  by  some  means  a  pros- 
perous journey  may  some  time  be  given  me,  through  God's 

11  will,  to  come  to  you  :  for  I  desire  to  see  you,  that  I  may  impart 

12  to  you  some  spiritual  gift  to  confirm  you  ;  that  is,  that  we  may 
mutually  partake  of  encouragement  through  mutual  faith,  even 
yours  and  mine. 

13  And  I  would  not  that  you  should  not  know,  brethren,  that  I 
have  often  proposed  to  come  to  you,  (and  have  been  hitherto 
hindered,)   that  I  might  have  some  fruit  among  you  as   also 

14  among  other  nations.     Both  to  the  Greeks  and  to  the  barba- 

15  rians,  both  to  the  wise  and  to  the  foolisli,  am  I  a  debtor;  so 


558  _       NEW  TRANSLATION  OF  THE  CHAP.  II.  2. 

that,  as  far  as  I  can,  I  am  ready  to  preach  the  gospel  to  you 

16  also  who  are  at  Rome ;  for  I  am  not  ashamed  of  the  gospel  of 
Christ,  since  it  is  the  power  of  God  for  salvation  to  every  one 

17  who  believes,  to  the  Jew  first,  then  to  the  Greek  ;  for  the 
righteousness  of  God  is  in  it  revealed  from  faith  to  faith,  as  it 
is  written,  "  The  just  by  his  faith  shall  live." 

18  Revealed  also  is  the  wrath  of  God  from  heaven,  against  all 
the  impiety  and  injustice  of  men,  who  unjustly  suppress  the  truth 

19  of  God ;  because  what  may  be  known  of  God,  is  manifest  in 

20  them,  for  God  has  manifested  it  to  them  ;  since  his  invisible 
things  are  seen  from  the  creation  of  the  world,  being  understood 
by  his  works,  even  his  eternal  power  and  divinity,  so  that  they  are 

21  inexcusable;  inasmuch  as  when  they  knew  God,  they  glorified 
him  not  as  God,  nor  w^ere  thankful ;  but  became  vain  in  their 

22  thoughts,  and   darkened  was  their  foolish  heart:  when   they 

23  thouglit  themselves  wise,  they  became  fools,  and  changed  the 
glory  of  the  incorruptible  God  into  the  likeness  of  an  image, 
into  that  of  a  corruptible  man  and  of  birds  and  of  quadrupeds 
and  of  reptiles. 

24  Therefore  God  gave  them  up  to  the  lusts  of  their  own  hearts 
for  uncleanness,  that  they  might  degrade  their  bodies  among 

25  themselves,  who  had  transformed  the  truth  respecting  God 
into  falsehood,  and  worshipped  and  adored  the  creature  above 

26  the  Creator;  who  is  blessed  for  ever;  Amen: — Therefore,  I 
say,  God  gave  them  up  to  disgraceful  passions;  for  their 
women  turned  the  natural  habit  into  that  which  is  contrary  to 

27  nature  ;  and  in  like  manner  the  men  also,  having  left  off  the 
natural  use  of  the  woman,  burned  with  mutual  lust,  one  towards 
another,  males  working  filthiness  with  males,  and  receiving  in 
themselves  the  reward  due  to  them  for  their  going  astray. 

28  And  as  they  chose  not  to  retain  the  knowledge  of  God,  God 
gave  them  up  to  a  reprobate  mind,  to  do  things  not  becoming ; 

29  that  they  might  be  full  of  all  unrighteousness,  wickedness,  lust, 
avarice,  malignity,  being  filled  with  envy,  murder,  strife,  guile, 

30  perversity,  being  whisperers,  calumniators,  haters  of  God,  vil- 
lanous,   disdainful,  haughty,  inventors  of  evils,  disobedient  to 

31  parents,  without    understanding,   insociable,    void    of    natural 

32  affections,  truce-breakers,  merciless  ;  Who,  when  they  knew 
the  judgment  of  God,  that  they  who  do  such  things  are  worthy 
of  death,  not  only  do  them,  but  approve  of  those  who  do  them. 


CHAPTER  n. 

Therefore  inexcusable  art  thou,  0  man,  who  judgest ;  for 
in  what  thou  judgest  another,  thou  condemnest  thj'self,  for 
the  same  things  doest  thou  who  judgest.  Now  Ave  know  that 
God's  judgment  is  according  to  truth  on  those  who  do  such 
thinjcs. 


CHAP.  II.  29.  EPISTLE  TO  THE  ROMANS.  559 

3  And  thinkest  thou,  O  man,  wlio  judgest  those  who  do  such 
things  and  doest  the  same,  that  thou  shalt  escape  the  judgment 

4  of  God?  Or  despisest  thou  the  riches  of  his  goodness  and  for- 
bearance and  gentleness,  not  knowing  that  the  goodness  of  God 

5  leads  thee  to  repentance  ?  but  according  to  thy  hardness  and  a 
heart  that  cannot  repent,  thou  treasurcst  for  thyself  wrath  for 
the  day  of  wrath  and  of  the  revelation  of  the  righteous  judg- 

6  raent  of  God  ;  who  will  render  to  every  one  according  to  his 

7  works, — to  those  indeed,  who  by  perseverance  in  doing  good, 

8  seek  glory  and  honour  and  immortality,  eternal  life  ;  but  to  those 
who  are  contentious  and  disobedient  to  the   truth  and   obey 

9  unrighteousness,  there  shall  be  indignation  and  wrath :  tribula- 
tion and  anguish  shall  he  on  every  soul  of  man  who  doeth  evil, 

10  the  Jew  first,  then  the  Greek  ;  but  glory  and  honour  and  peace 
shall  he  to  every  one  who  Avorks  good,  to  the  Jew  first,  then 

11  to  the  Greek  ;  since  there  is  no  respect  of  persons  with  God. 

12  For  whosoever  have  without  the  law  sinned,  shall  also  with- 
out the  law  perish ;  but  whosoever  have  under  the  law  sinned, 

13  shall  by  the  law  be  judged  :  for  not  the  hearers  of  the  law  are 
just  before  God ;  but  they  who  do  the  law  shall  be  justified. 

14  AMien  indeed  the  Gentiles,  who  have  not  the  law,  do  by  nature 
the  things  of  the  law,  they,  having  not  the  law,  are  a  law  to 

15  themselves  ;  who  show  the  work  of  the  law  wi'itten  on  their 
hearts,  their  conscience  at  the  same  time  attesting,  and  their 

16  thoughts  accusing  or  excusing  each  other,  in  the  day  in  which 
God  will  judge  the  secrets  of  men,  according  to  my  gospel, 
through  Jesus  Christ. 

17  Behold,  thou  art  named  a  Jew,  and  restest  in  the  law  and 

18  gloriest  in  God,  and  knowest  his  will  and  approvest  of  things 

19  excellent,  being  instructed  from  the  law,  and  art  confident  that 
thou  thyself  art  a  leader  to  the  blind,  a  light  to  those  who  are 

20  in  darkness,  an  instructor  to  the  foolish,  a  teacher  to  the  ignor- 
ant, because  thou  hast  the  form  of  knowledge  and  of  the  truth 

21  according  to  the  law  :  Yet  thou  who  teachest  another,  dost  not 
teach  thyself;  thou  who  preachest  "  steal  not,"  stealest;  thou 

22  who  sayest,  "  commit  no  adultery,"  committest  adultery;  thou 

23  who  hatest  idols,  committest  sacrilege;  thou  who  gloriest  in  the 

24  law,  by  transgressing  the  law  dishonourest  God  ;  for  the  name 
of  God,  as  it  is  written,  is  reproached  on  your  account  among 
the  nations. 

25  For  circumcision  indeed  profits,  if  thou  keep  the  law  ;  but  if 
thou  be  a  transgressor  of  the  law,  thy  circumcision  is  turned 

26  into  uncircumcision.  If  then  the  uncireuracision  keep  the 
righteousness  of  the  law,  shall  not  his  uncircumcision  be  count- 

27  ed  for  circumcision  ?  and  shall  not  he  who  is  by  nature  uncir- 
cumcision judge  thee,  (if  he  keep  the  law,)  who  by  the  letter  and 

28  circumcision  art  a  transgressor  of  the  law  ?  For  not  he  who  is 
a  Jew  openly,  is  a  Jew  ;  nor  is  that  circumcision  wdiich  is  openly 

29  in  the  flesh:  but  he  who  is  one  in  secret  is  a  Jew  ;  and  circum- 


560  NEW  TRANSLATION  OF  TUB  CHAP.  III.  26. 

cision  is  that  of  the  heart,  in  the  spirit,  not  in  the  letter ;  the 
praise  of  whom  is  not  from  men,  but  from  God. 


CHAPTER  HI. 

1  What  then  is  the  privilege  of  the  Jew,  or  what  is  the  benefit 

2  of  circumcision  ?  Much  in  every  way ;  and  first  indeed,  be- 
cause to  them  have  been  intrusted  the  oracles  of  God. 

3  What  indeed  if  some  have  not  believed  ?     Shall  their  unbe- 

4  lief  render  void  the  faithfulness  of  God  ?  By  no  means  ;  but 
let  God  be  true,  and  every  man  false,  as  it  is  written,  "  That 
thou  mightest  be  justified  in  thy  words,  and  overcome  when 

5  thou  art  judged."  But  if  our  unrighteousness  commend  the 
righteousness  of  God,  what  shall  we  say?     Is  God  unjust  who 

6  executes  wrath  ?  (according  to  man  I  speak :)  by  no  means ; 

7  for  how  then  shall  God  judge  the  world?  If  indeed  the  truth 
of  God  has  through  my  falsehood  redounded  to  his  glory,  why 

8  still  am  even  I  judged  as  asinner, — and  tvhy  not  (as  we  are 
reproached,  and  as  some  declare  that  we  say)  "  Let  us  do 
evils,  that  good  things  may  come?"  the  judgment  of  whom 
is  just. 

9  What  then  ?  do  we  excel  ?  Not  at  all ;  for  we  have  before 
brought  a  charge  against  both  Jews  and  Greeks,  that  they  are 

10  all  under  sin ;  as  it  is  written,  "  There  is  none  righteous,   not 

11  indeed  one  ;  there  is  none  who  understands,  there  is  none  who 

12  seeks  God;  all  have  turned  aside  ;  they  have  become  together 
unprofitable ;  there  is  none  who  doeth  kindness,  no,  not  even 

13  one :    An  open  grave  is  their  throat ;  Avith  their  tongues  have 

14  they  dealt  deceitfully  :  The  poison  of  asps  is  under  their  lips: 

15  Whose  mouth  is  full  of  cursing  and  bitterness:  Swift  are  their 

16  feet   to  shed  blood;  ruin  and  misery  are  in  their  ways ;  and 

17  the  Avay  of  pence  have  they  not  known:  There  is  no  fear  of 

18  God  before  their  eyes." 

19  Now  we  know  that  whatever  the  law  says,  it  speaks  to  those 
who  are  under  the  law,  that  every  mouth  may  be  stopped,  and 

20  the  whole  world  may  become  guilty  before  God :  because  no 
flesh  shall  by  the  works  of  the  law  be  justified  before  him,  since 
by  the  law  is  the  knowdedge  of  sin. 

21  But  now  the  righteousness  of  God  without  the  law  is  mani- 

22  fested,  being  approved  by  the  law  and  the  Prophets, — even  the 
righteousness  of  God  through  faith  in  Jesus  Christ,  ivhich  is  to 
all  and  upon  all  who  believe  :  there  is  indeed  no  difference  ;  for 

23  all  have  sinned,  and  are  become  destitute  of  the  glory  of  God  ; 

24  and  they  are  justified  gratuitously  by  his  grace  through  the  I'e- 

25  demption  which  is  in  Christ  Jesus ;  whom  God  has  set  forth  as 
a  propitiatory  through  faith  in  his  blood,  for  a  demonstration  of 

26  his  righteousness  on  account  of  the  remission  of  sins,  which  be- 
fore existed  through  the  forbearance  of  God, — for  a  demonstra- 


CHAP.  IV.  1 7.  EPISTLE  TO  THE  ROMANS.  561 

tion  of  his  righteousness,  at  this  time,  that  he  might  be  just 
and  the  justifier  of  him  who  believes  in  Jesus. 

27  Whei-e  then  is  glorying?     It  is  excluded  :  by  what  law?  of 

28  works?  no  ;  but  by  the  law  of  faith.     We  then  conclude,  that 

29  by  faith  is  man  justified  without  the  works  of  the  law.     Is  he 
the  God  of  the  Jews  only  ?  and  not  also  of  the  Gentiles  ?  Yes, 

30  of  the  Gentiles  also;  since  one   is  God,  who  will  justify  the 
circumcision  by  faith  and  the   uncircumcision   through    faith. 

31  Do  we  then  make  void  the  law  by  faith?     By  no  means;  but 
we  confirm  the  law. 


CHAPTER  IV. 

1  What  shall  we  then  say,  that  Abraham,  our  fiither  according 

2  to  the  flesh,  had  obtained  ?     For  if  Abraham  was  by  works 
justified,  he   has   what   he  may  glory  in,  but  not  before  God. 

3  But  what  saith  the  Scripture?     "  Abraham  believed  God,  and 

4  it  was  imputed  to  him  for  righteousness."     To  him  indeed  who 
works   the  reward  is  not  imputed  as  a  grace,  but  as  a  debt : 

5  but  to  him  who  works  not,  but  believes  on  him  who  justifies 
the  ungodly,  imputed  is  his  faith  for  righteousness. 

6  As    David  also   describes  the   blessedness   of   the   man,  to 

7  whom    God   imputes   righteousness  without  works,    "  Blessed 
are    they  whose    iniquities  are  forgiven,  and  whose  sins    are 

8  covered;  blessed  is  the  man  to  whom  God  has  not  imputed 
sm. 

9  Was  then  this  blessedness  on  the  circumcision  onli/,  or  also 
on  the  uncircumcision  ?  for  we  say,  that  imputed  to  Abraham 

10  was  faith  for  righteousness:  how  then  was  it  imputed?  when 
he  was  in  circumcision,  or  in  uncircumcision  ?  not  in  circum- 

11  cision,  but  in  uncircumcision  ;  and  he  received  the  sign  of  cir- 
cumcision as  a  seal  of  the  righteousness  of  the  faith  which  he 
had  in  uncircumcision,  that  he  might  be  the  father  of  all  who 
believe  while   in   uncircumcision,   in  order  that  to  them  also 

12  righteousness  might  be  imputed, — and  the  father  of  the  cir- 
cumcision, not  to  those  who  are  in  circumcision  only,  but  who 
walk  in  the  footsteps  of  that  faith  which  our  father  Abraham 
had  in  uncircumcision. 

13  It  was  not  indeed  by  the  law  that  the  promise- was  to  Abra- 
ham and  to  his  seed,  that  he  should  be  the  heir  of  the  world, 

14  but  through  the  righteousness  of  faith.  For  if  they  who  are 
of  the  law  are  heirs,  then  made  void  is  faith,  and   abolished 

15  is  the  promise.     For  the  law  causeth  wrath  :  but  where  no  law 

16  is,  there  is  also  no  transgression.  It  is  therefore  by  faith,  that 
it  might  be  through  grace,  in  order  that  the  promise  might  be 
sure  to  all  the  seed,  not  to  that  only  which  is  of  the  law,  but 

17  which  also  is  of  the  faith  of  Abraham,  who  is  the  father  of  us 
all,  (as  it  is  written,  ''  The  father  of  many  nations  have  I  made 

2n 


562  NEW  TRANSLATION  OF  THE       CHAP.  Y.  15. 

thee,")  before  God  whom  he  believed,  who  quickens  the  dead, 

18  and  calls  things  which  are  not,  as  though  they  were  :  Who 
against  hope  believed  through  hope,  that  he  would  be  the 
father  of  many  nations,  according  to  what  had  been  said,  "  So 

19  shall  thy  seed  be."  And  being  not  in  faith  weak,  he  consi- 
dered  not  his  own  body,  now  dead,  when  he  was  nearly  an 

20  hundred  years  old,  nor  the  dead  womb  of  Sarah  ;  nor  did  he 
indeed  search  into  the  promise  of  God  through  unbelief,  but 

21  was  strengthened  by  faith,  giving  glory  to  God  ;  and  being 
assuredly  persuaded,  that  what  he  had  promised  he  was  also 

22  able  to  perform  :  and  it  was  therefore  imputed  to  him  for 
righteousness. 

23  Now  it  was  not  written  on  his  account  only,  that  it  was  im- 

24  puted  to  him  :  but  also  on  our  account,  to  whom  it  shall  be 
imputed,  even  to  us  who  believe  on  him,  who  raised  Jesus  our 

25  Lord  from  the  dead  ;  who  was  delivered  for  our  offences  and 
raised  for  our  justification. 

CHAPTER  V. 

1  Being  then  justified,  we  have  peace  with  God  through  our 

2  Lord  Jesus  Christ ;  through  whom  we  have  had  access  by 
faith  to  this  grace  in  which  we  stand,  and  glory  in  the  hope 

3  of  the  glory  of  God  :    and  not  only  so,  but  we  glory  also  in 

4  tribulations  ;     knowing    that    tribulation    produces   patience  ; 

5  and  patience,  experience  ;  and  experience,  hope  :  moreover, 
hope  makes  vs  not  ashamed,  because  the  love  of  God  is 
diffused  in  our  hearts  by  the  Holy  Spirit,  who  has  been  given 
to  us. 

6  For  Christ,  when  we  were  as  yet  as  to  time  weak,  died  for 

7  the  ungodly.  Hardly  indeed  for  the  just  will  any  one  die  ; 
but  for  the  good  perhaps  some  one  may  even  venture  to  die  : 

8  but  God  confirms  his  love  towards  us,  because  when  we  were 

9  yet  sinners,  Christ  died  for  us.  Much  more  then,  having  been 
now  justified  by  his  blood,  shall  we  be  saved  by  him  from  wrath. 

1 0  If  indeed  when  we  were  enemies  we  were  reconciled  to  God  by 

11  the  death  of  his  Son,  much  more,  having  been  reconciled,  shall 
we  be  saved  through  his  life  :  and  not  only  so,  but  we  also 
glory  in  God  througli  our  Lord  Jesus  Christ,  through  whom  we 
have  now  received  reconciliation. 

12  AVherefore  as  by  one  man  sin  entered  into  the  world,  and 
through  sin  death  ;  and  so  over  all  men  has  death  spread,  since 

13  all  have  sinned  ;  (for  until  the  law  sin  was  in  the  world  ;  but 

14  sin  is  not  imputed  when  there  is  no  law.  Yet  reign  did  sin 
from  Adam  to  Moses,  even  over  them  who  had  not  sinned 
after  the   likeness  of  the  transgression  of  Adam,  who  is  the 

15  figure  of  him  that  was  to  come.  But  not  as  the  offence,  so 
also  the  gift:   for  if  through   the  oflTence  of  one  many  died, 


CHAP.  VI.  17.  EPISTLE  TO  THE  ROMANS.  563 

much  more  has  the  grace  of  God,  and  the  gift  of  God  tlirough 

16  grace,  abounded  unto  many.  And  not  as  through  one  who 
had  sinned,  so  the  gift ;  for  judgment  was  from  one  offence  to 
condemnation,  but  the  gift  is  from  many  offences  unto  justi- 

17  fication.  For  if  by  the  oiFence  of  one  death  reigned  through 
one,  much  more  shall  they  who  have  received  abundance  of 
gi'ace,  and  the  gift  of  righteousness,  reign  in  life  through  one, 

18  Jesus  Christ.)  Therefore  as  through  the  offence  of  one  judg- 
ment came  on  all  men  to  condemnation,  so  also  through  the 
justification  of  one,  the  gift  comes  to  all  men  to  the  justification 

19  of  life  :  for  as  through  the  disobedience  of  one  man  raanyAvere 
made  sinners,  so  also  through  the  obedience  of  one  many  shall 
be  made  righteous. 

20  But  the  law  intervened,  that  the  offence  might  abound  :  but 
where  sin  abounded,  grace  has  superabounded ;  that  as  sin  has 
reigned  through  death,  so  grace  also  might  reign  through 
righteousness  unto  eternal  life  through  Jesus  Christ  our  Lord. 

CHAPTER  VI. 

1  What  then  shall  we  say  ?    Shall  we  continue  in  sin  that 

2  grace  may  abound  ?  By  no  means :  we  who  have  died  to  sin, 

3  how  shall  we  still  live  in  it  ?  Know  ye  not,  that  we  all,  who 
have  been  baptized  into  Jesus  Christ,  have  been  baptized  into 

4  his  death  ?  Buried  then  have  we  been  with  him  through  bap- 
tism unto  death,  that  as  Christ  was  raised  from  the  dead  by 
the  glory  of  the  Father,  so  we  also  should  walk  in  newness  of 

5  life  :  for  if  we  have  been  ingrafted  in  the  likeness  of  his  death, 

6  doubtless  we  shall  also  be  partakers  of  Ms  resun-ection ;  know- 
ing this,  that  our  old  man  was  crucified  together  with  him, 
that  abolished  might  be  the  body  of  sin,  so  that  we  may  no 

7  longer  serve  sin :  for  he  who  has  died,  has  been  freed  from  sin. 

8  Now  if  we  have  died  with  Christ,  we  believe  that  we  shall 

9  also  live  with  him ;    knowing  that  Christ,  having  been  raised 

10  from  the  dead,  dies  no  more,  death  no  more  reigns  over  him  : 
for  that  he  died,  he  once  for  sin  died  ;  and  that  he  lives,  he 
lives  to  God. 

11  So  also  regard  ye   yourselves  to  be  dead  indeed  to  sin,  but 

12  alive  to  God  in   Christ  Jesus  our  Lord.      Let  not  sin   then 

13  reign  in  your  mortal  body,  so  as  to  obey  it  in  its  lusts.  Nei- 
ther present  your  members,  as  weapons  of  unrighteousness,  to 
sin  ;  but  present  yourselves  to  God,  as  alive  from  the  dead, 

14  and  your  members,  as  weapons  of  righteousness,  to  God :  for 
sin  shall  not  rule  over  you,  since  ye  are  not  under  the  law, 
but  under  grace. 

15  What  then?     Shall  we  sin,   because  we  are  not  under  the 

16  law,  but  under  grace?  By  no  means:  know,  ye  not  that  to 
whom  ye  present  yourselves  servants  for  obedience,  ye  are  the 

17  servants  of  him  Avhom  ye  obey,  whether  of  sin  for  death,  or 


564  NEW  TRANSLATION  OF  THE  CHAP.  VII.  13, 

of  obedience  for  righteousness  ?    But  thanks  to  God ;  for  ye 
have  been  the  servants  of  sin,  but  ye  have  obeyed  from  the 

18  heart  the  form  of  doctrine  into  which  you  were  dehvered  ;  and 
having  been  freed  from  sin,  ye  became  the  servants  of  right- 
eousness. 

19  T  speak  what  is  human  on  account  of  the  infii-mity  of  your 
flesh :  As  ye  have  presented  your  members  to  uncleanness  and 
to  iniquity  for  iniquity,  so  also  now  present  your  members  ser- 

20  vants  to  I'ighteousness  for  holiness  :  for  when  ye  were  the  ser- 
vants of  sin,  ye  were  free  from  righteousness. 

21  What  fruit  therefore  had  you  then  in  those  things,  of  which 

22  ye  are  now  ashamed'?  for  their  end  is  death  ;  but  now,  having 
been  freed  from  sin  and  made  servants  to  God,  ye  have  your 

23  fruit,  holiness,  and  your  end,  eternal  life:  for  the  wages  of  sin 
is  death ;  but  the  gift  of  God  is  eternal  life  in  Christ  Jesus  our 
Lord. 

CHAPTER  VII. 

1  Know  ye  not,  brethren,  (for  to  those  who  knoAv  the  law  I 

2  speak,)  that  the  law  rules  over  a  man  as  long  as  he  lives.  For 
a  woman,  subject  to  a  husband,  is  bound  by  the  law  to  a  living 
husband  ;  but  if  the  husband  die,  she  is  loosed  from  the  law  of 

3  her  husband.  While  then  the  husband  is  living,  she  shall  be 
called  an  adulteress,  if  she  be  united  to  another  man :  but  if 
the  husband  be  dead,  she  is  freed  from  his  law,  so  that  she  is 
not  an  adulteress  by  marrying  another  man. 

4  And  thus,  my  brethren,  are  ye  also  dead  to  the  law  through 
the  body  of  Christ,  that  hereafter  ye  should  be  united  to  an- 
other, even  to  him  who  has  been  raised  from  the  dead,  that  ye 

5  might  bring  forth  fruit  to  God.  For  when  ye  were  in  the 
flesh,  the  emotions  of  sin  which  are  through  the  laAv  wrought  in 

6  your  members  to  bring  forth  fruit  to  death  :  but  now  ye  are 
loosed  from  the  law,  having  died  to  that  by  which  we  were 
held,  that  we  might  serve  in  newness  of  spii'it,  and  not  in  the 
oldncss  of  the  letter. 

7  What  then  shall  we  say  ?  Is  the  law  sin  ?  By  no  means  :  yet 
sin  I  knew  not  except   through  the  law  ;  for  concupiscence  I 

8  had  not  known,  had  not  the  law  said,  "  Thou  shalt  not  lust." 
And  the  occasion  being  taken,  sin  through  the  commandment 

9  wrought  in  me  every  concupiscence.  Sin  indeed  Avithout  the 
law  is  dead  :  and  I  lived  some  time  without  the  law  ;  but  when 

10  the  commandment  came,  sin  revived,  and  I  died  ;  and  the 
commandment,    which  was   for  life,   was  found  by  me  to  be 

11  unto  death  :  for  sin,  taking  occasion  through  the  commandment, 

12  led  me  astray,  and  thi'ough  it  slew  me.  So  then  the  law  in- 
deed is  holy,  and  the  commandment  holy  and  just  and  good. 

1 3  Did  then  Avhat  is  good  become  death  to  me  ?  By  no  means  : 
but  sin,  that  it  might  appear  to  be  sin,  wrought  death  in  me 


CHAP.  VIII.  11.  EPISTLE  TO  THE  KOMANS.  565 

through  that  which  is  good,  in  order  that  sin  through  the  com- 
mandment might  become  above  measure  sinfuL 

14  "We  indeed  l^now  that  tlie  hiw  is  spiritual ;  but  I  am  carnal, 

15  sold  under  sin:  for  what  I   work  I  know  not;  since  what  I 

16  would,  this  I  do  not,  but  what  I  hate,  this  I  do.  If  then,  what 
I  would  not,  this  I  do,  1  consent  to  the  law  of  God,  that  it  is 

17  good:  and  now,  it  is  no  longer  I   who  do  it,  but  sin  which 

18  dwells  in  me.^    I  indeed  know  that  no  good  dwells  in  me,  that  is, 

19  in  ray  flesh  ;  for  to  will  is  present  with  me,  but  to  perform  what 
is  good  I  tind  not ;  since  the  good  I  would  I  do  not ;  but  the  evil 

20  1  would  not,  that  I  do.     But  if  what  I  would  not,  that  I  do,  it  is 

21  no  longer  1  who  do  it,  but  sin  which  dwells  in  me.  I  find  then  a 
law  that  while  I  am  willing  to  do  good,  evil  lies  in  wait  for  me. 

22  I  consent  then  to   the  law  of  God  according  to  the  inner 

23  man  :  but  I  see  another  law  in  my  members,  resisting  the  law 
of  my  mind  and  making  me  captive  to  the  law  of  sin  which  is 

24  in  my  members.     Miserable  man  am  I !  who  shall  rescue  me 

25  from  this  body  of  death  ? — I  give  thanks  to  God  through  Jesus 
Christ  our  Lord  :  so  then  with  the  mind  I  serve  myself  the 
law  of  God,  but  with  the  flesh  the  law  of  sin. 

CHAPTER  VIII. 

1  There   is  now   then  no  condemnation  to  those  who  are  in 

2  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after  the  Spirit. 
For  the  law  of  the  Spirit  of  life  in  Christ  Jesus  has  made  me 

3  free  from  the  law  of  sin  and  of  death  :  for  it  being  impossible 
for  the  law,  because  it  was  weak  through  the  flesh,  God,  hav- 
ing sent  his  own  Son  in  the  likeness  of  sinful  flesh,  even  by  a 

4  sin-olfering  condemned  sin  in  the  flesh  ;  that  the  justification  of 
the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh, 
but  after  the  Spirit. 

5  For  they  who  are  after  the  flesh,  think  of  the  things  of  the 
flesh  ;  but  they  who  are  after  the  Spirit,  of  the  things  of  the 

6  Spirit.     Doubtless  the  thinking  of  the  flesh  is  death  ;  but  the 

7  thinking  of  the  Spirit  is  life  and  peace  :  because  the  thinking 
of  the  flesh  is  enmity  against  God ;  for  to  the  law  of  God  it  is 

8  not  subject,  nor  can  it  be  ;  they  therefore  who  are  in  the  flesh, 
cannot  please  God. 

9  But  ye  are  not  in  the  flesh,  but  in  the  Spii'it,  if  indeed  the 
Spirit  of  God  dwells  in  you  ;  but  if  any  one  has  not  the  Spirit 

10  of  Christ,  he  is  not  his.  But  if  Christ  is  in  you,  the  body  in- 
deed is  dead  with  respect  to  sin,  but  the  spirit  is  life  with  regard 

11  to  righteousness.  If  then  the  Spirit  of  him,  who  raised  Jesus 
from  the  dead,  dwells  in  you,  he  who  raised  Christ  from  the 
dead  will  quicken  your  mortal  bodies  through  his  Spirit  who 
dwells  in  you. 

*  Here  is  repeated  in  a  different  way  what  had  been  before  stated,   only 
the  reference  before  was  to  the  weakness  of  good,  but  here  to  the  power  of  evil. 


566  NEW  TRANSLATION  OF  THE  CHAP.  VIII.  25. 

12  So  then,  brethren,  debtors  we  are,  not  to  the  flesh,  that  we 

13  may  live  after  the  flesh  ;  for  if  ye  live  after  the  flesh,  ye  shall 
die ;  but  if  by  the  Spirit  ye  mortify  the  deeds  of  the  flesh,  ye 

14  shall  live  :  for  as  many  as  are  led  by  the  Spirit  of  God,  these 
are  the  sons  of  God. 

15  Ye  have  not  indeed  received  the  spirit  of  bondage  again  to 
fear ;  but   ye  have  received  the   spirit  of  adoption,   through 

16  whom   we  cry,  Abba,  Father:  the  very  Spirit  itself  testifies 

17  together  with  our  spirit,  that  we  are  the  sons  of  God:  and  if 
sons,  then  heirs  ;  the  heirs  of  God,  and  co-heirs  with  Christ; 
if  indeed  we  suffer  with  him,  that  we  may  also  be  glorified  to- 

18  gether.  I  indeed  judge,  that  the  afflictions  of  this  time  are  not 
to  be  compared  to  the  future  glory  which  shall  be  revealed 
to  us. 

1 9  For  the  intent  expectation  of  the  creation  waits  for  the  reve- 

20  lation  of  the  sons  of  God  ;  for  to  vanity  has  the  creation  been 
subjected,  not  willingly,  but  on  account  of  him  who  has  sub- 

21  jected  it  in  hope;  because  the  creation  itself  shall  also  be  re- 
claimed from  the  bondage  of  corruption  into  the  glorious  liberty 

22  of  the   sons  of  God  ;  for  we  know  that   the   whole    creation 

23  groans  and  laboui's  in  pain  to  this  day :  and  not  only  so,  but 
we  ourselves  also,  who  have  the  beginnings  of  the  Spirit,  even 
we  ourselves  do  groan  in  ourselves,  waiting  for  our  adoption, 

24  the  redemption  of  our  body  ;  for  by  hope  are  we  saved  :  but 
hope  that  is  seen  is  not  hope;  for  what  one  sees,  how  can  he 

25  hope  for  it  ?  If  then  ibr  what  we  see  not  we  hope,  we  wait  for 
it  in  patience.^ 

1  To  exhibit  the  meaning  of  this  passage  according  to  what  is  advanced  in  a 
note  in  jDp.  306,  307,  it  shall  be  presented  here  in  lines, — 

19.  Truly  the  intent  expectation  of  the  creature 
AVaits  for  the  revelation  of  the  sons  of  God; 

20.  For  to  vanity  has  the  creature  been  subjected,  not  willingly, 
But  on  his  account  who  has  subjected  it  in  hope ; 

21.  For  even  the  creature  itself  shall  be  freed  from  the  bondage  of  corrup- 

tion, 
Into  the  glorious  liberty  of  the  sons  of  God ; 

22.  For  we  know  that  every  creature  groans  together, 
And  together  travails  in  pain  to  this  day: — 

28.  And  not  only  they,  but  we  also  ourselves, 
Who  possess  the  iirst-fruit  of  the  Spirit, 
Even  we  ourselves  gi-oan  within  ourselves, 
Anxiously  waiting  for  our  adoption, 
The  redemption  of  our  body; 

24.  For  in  hope  are  we  saved, 
But  hope  seen  is  not  hope  ; 

For  what  one  sees,  why  does  he  yet  hope  for  it  ? 

25.  But  if  what  we  see  not,  we  hope  for, 
We  wait  for  it  in  patience. 

W"e  may  indeed  consider  "  every  creature"  in  verse  22  as  referring  to  every 
reneAved  creature  then  living,  (except  the  Apostles  and  those  endowed  with 
the  extraordinary  gifts  of  the  Spirit,)  and  all  such  from  the  beginning  of  the 
world.  In  this  case,  "  to  this  day"  has  a  striking  impoi-t.  All  God's  servants 
from  the  beginning  had  been  groaning  under  the  body  of  sin,  and  not  only  they, 
but  even  those  who  had  enjoyed  the  first  outpouring  of  the  Spirit,  and  had  been 


CHAP.  IX.  5.  EPISTLE  TO  THE  ROMANS.  567 

26  And  in  like  manner  the  Spirit  also  assists  our  infirmities  ; 
for  what  to  pray  for  as  we  ought  we  know  not ;  but  the  Spirit 

27  himself  intercedes  for  us  with  groanings  unutterable :  and  he 
who  searches  the  hearts  knows  the  mind  of  the  Spirit ;  because 
he  intercedes  according  to  God's  ivill  for  the  saints. 

28  "VYe  further  know,  that  to  those  who  love  God  all  things 
co-operate  for  good,  even  to  tho.se  who  are  called  according  to 

29  his  purpose  :  for  whom  he  has  foreknown,  he  has  also  predeter- 
mined to  be  conformed  to  the  imnge  of  his  Son,  that  he  might 

30  be  the  first-born  among  many  brethreii ;  and  whom  he  has 
predetermined,  them  has  he  also  called  ;  and  whom  he  has 
called,  them  has  he  also  justified  ;  and  whom  he  has  justified, 
them  has  he  also  glorified. 

31  What  then  shall  we  say  to  these  things?     If  God  be  for  us, 

32  who  can  be  against  us?  He  who  spai-ed  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not  with  him  also 
freely  give  us  all  things  ? 

33  Who  shall  bring  an  accusation  against  the  elect  of  God  ?     God 

34  is  he  who  justifies.  Who  is  he  who  condemns?  Christ  is  he 
who  died ;  nay,  rather  who  has  been  raised,  who  also  is  at  the 
right  hand  of  the  Father,  and  who  intercedes  for  us. 

35  Who  shall  separate  us  from  the  love  of  Christ?  tribulation, 
or  distress,  or  persecution,  or  famine,  or  nakedness,  or  danger, 

36  or  sword?     As  it  is  written,   "For  thee  we  die  daily,  we  are 

37  counted  as  sheep  destined  for  the  slaughter  :"  but  in  all  these 
things  we  do  more  than  overcome  through  him  who  has  loved 

38  us.  For  I  am  persuaded,  that  neither  death  nor  life,  neither 
angels  nor  principalities  nor  powers,   neither  things  present 

39  nor  things  future,  neither  height  nor  depth,  nor  any  other 
created  thing,  shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus. 


CHAPTER  IX. 

1  The  truth  I  say  in  Christ,  I  lie  not,  my  conscience  bearing  me 

2  a  testimony  together  with  the  Holy  Spirit,  that  I  have  a  great 

3  grief  and  a  continual  sorrow  in  my  heaz't ;  for  I  myself  could 
wish  to   be  an    anathema   from    Christ  for  my   brethren,  my 

4  kindred  according  to  the  flesh ;  who  are  Israelites,  whose  are 
the  adoption  and  the  glory  and  the  covenants  and  the  lawgiv- 

5  ing  and  the  worship  and  the  promises  ;  whose  are  the  fathers, 
and  from  whom  is  Christ  according  to  the  flesh,  who  is  above 
all,  God  blessed  for  ever.     Amen. 

endued  with  extraordinary  gifts.  The  gifts  of  the  Spirit,  however  abundant, 
did  not  fi-ee  any  from  the  bondage  of  corruption,  from  the  body  of  sin  ;  but  this 
was  an  object  of  hope,  for  which  they  were  to  wait.  The  context,  before  and 
after,  clearly  shows  that  the  present  condition  of  God's  people  is  the  subject. 
— Ell , 


568  NEW  TRANSLATION  OF  THE      CHAP.  IX.  81. 

6  Not  however  as  though  God's  word  has  failed ;  for  not  all 

7  who  are  from  Israel  are  Israelites ;  nor  are  they  who  are  the 
seed  of  Abraham,  on  this  account  all  sons ;  but,   "  In  Isaac 

8  shall  thy  seed  be  called ;"  that  is,  They  who  are  the  sons  of 
the  flesh,  are  not  the  sons  of  God ;  but  they  who  are  the  sons 

9  of  the  promise  shall  be  counted  for  a  seed.     For  the  word  of 
promise  is  this,  "  According  to  this  time   shall  I  come,  and 

10  tliere  shall  be  a  son  to  Sarah."     And  not  only  he,  but  Rebecca 

1 1  also,  who  had  conceived  by  one,  our  father  Isaac ;  for  when 
the  children  were  not  yet  born,  and  had  done  neither  good  nor 
evil,  that  the  purpose  of  God  according  to  election  might  stand, 

12  not  by  works,  but  through  him  who  calls,  it  Avas  said  to  her, 

13  "The  elder  shall  serve  the  younger;"  according  to  what  is 
written,  "  Jacob  have  I  loved,  but  Esau  have  I  hated." 

14  What  then  shall  we  say?     Is  there  unrighteousness   with 

15  God?  By  no  means:  for  he  says  to  Moses,  "  I  will  have 
mercy  on  whom  I  will  have  mercy,  and  I  will  have  compas- 

16  sion  on  whom  I  will  have  compassion."  It  is  not  then  of  him 
who  wills,   nor  of  him  who  runs ;    but  of  God   who  shows 

17  mercy.  For  the  Scripture  saith  to  Pharaoh,  "  For  this  have 
I  raised  thee,  that  I  might  show  in  thee  my  power,  and  that 

18  my  name  might  be  prochiimed  through  the  whole  earth."  So 
then  on  whom  he  wills  he  has  mercy,  and  whom  he  wills  he 
hardens. 

19  Thou  wilt  then  say  to  me.  Why  does  he  still  blame  ?   His  will, 

20  who  has  resisted  it?  But,  O  man,  who  art  thou  who  contend- 
est  in  judgment  with  God?     Does  the  earthen  vessel  say  to 

21  the  potter.  Why  hast  thou  thus  made  me  ?  Has  not  the  former 
of  the  clay  power,  from  the  same  mass,  to  make  one  vessel  to 

22  honour,  another  to  dishonour?  And  what  if  God,  willing  to 
show  his  wrath  and  to   make  known  his  power,    has  endured 

23  with  much  patience  the  vessels  of  wrath,  prepared  for  destruc- 
tion ;  that  he  might  also  make  known  the  riches  of  his  grace 
towards  the  vessels  of  mercy,  which  he   has  foreprepared  for 

24  glory  ?     Whom  he  has  also  called,  even  us,  not  only  from  the 

25  Jews,  but  also  from  the  Gentiles  ;  as  he  says  in  Hosea,  "•  I  will 
call  them  my  people,  who  is  not  a  people,  and  her  beloved, 

26  who  is  not  beloved  :  and  it  shall  be  in  the  place  where  it  was 
said  to  them,  '  Not  my   people  are  ye  ;'  there  shall  they  be 

27  called  the  sons  of  the  living  God :"  and  Isaiah  exclaims  re- 
specting Israel,   "  Though  the  number  of  the   sons   of  Israel 

28  should  be  as  the  sand  of  the  sea,  yet  only  a  remnant  shall  be 
saved  ;  for  the  work  he  will  finish  and  shorten,  because  a  short- 

29  ened  work  will  the  Lord  do  on  the  earth ;"  as  Isaiah  had  also 
said  before,  "  Except  the  Lord  of  hosts  had  left  us  a  seed,  we 
should  have  been  as  Sodom  and  made  like  to  Gomorrha." 

30  What  then  shall  we  say?  That  the  Gentiles,  who  did  not 
follow  after  righteousness,  have  obtained  righteousness,  even 

31  the  righteousness  which  is  by  faith  :  but  Israel,  by  foUoM'ing 
after  the  law  of  righteousness,  has  not  attained  to  the  law  of 


CHAP.  X.  21.  EPISTLE  TO  THE  ROMANS.  569 

32  righteousness,  "Why  ?  Because  [they  followed  after  it]  not  by 
faith,  but  as  it  were  by  works ;  for  they  have  stumbled  at  the 

33  stone  of  stumbling,  according  to  what  is  written,  "  Behold,  I 
lay  in  Sion  a  stone  of  stumbling  and  a  rock  of  offence :"  and, 
"  Every  one  who  believes  in  him  shall  not  be  ashamed," 


CHAPTER  X. 

1  Brethren,  the  kind  desire  of  my  heart,  and  prayer  to  God 

2  for  Israel,  is  for  their  salvation.  P^or  I  bear  to  them  a  testi- 
mony, that  they  have  a  zeal  for  God ;  but  not  according  to 

3  knowledge  :  for  being  ignorant  of  the  righteousness  of  God, 
and  seeking  to  establish  their  own  righteousness,  they  have  not 

4  submitted  to  the  righteousness  of  God ;  for  the  end  of  the  law 
is  Christ  for  righteousness  to  every  one  who  believes, 

5  For  Moses  describes  the  righteousness  which  is  by  the  law, 

6  "  The  man  who  shall  do  these  things  shall  live  by  them :"  but 
the  righteousness,  which  is  by  faith,  saith  thus,  "  Say  not  in 
thine  heart,  '  Who  shall  ascend  into  heaven  V  this  is  to  bring 

7  down  Christ;  or,  'Who  shall  descend  into  the  deep?'  that  is 
to  bring  up  Christ  again  from  the  dead  :"  but  what  does  it  say  ? 

8  "  Nigh  thee  is  the  word,  in  thy  mouth  and  in  thy  heart :"  this 

9  is  the  word  of  faith  which  we  preach, — That  if  thou  wilt  confess 
with  thy  mouth  the  Lord  Jesus,  and  believe  in  thy  heart  that 

10  God  has  raised  him  from  the  dead,  thou  shalt  be  saved;  for 
with  the  heart  we  believe  to  righteousness,  and  with  the  mouth 

11  confession  is  made  to  salvation  ;  for  the  Scripture  says,  "  Eveiy 

12  one  wdio  believes  in  him  shall  not  be  ashamed  :"  for  there  is  no 
diflference  between  the  Jew  and  the  Greek  ;  for  the  same  is  the 

13  Lord  of  all,  being  rich  to  all  who  call  on  him  ;  for,  "  whoso- 
ever shall  call  on  the  name  of  the  Lord  shall  be  saved," 

14  How  then  shall  they  call  on  him  in  whom  they  have  not  be- 
lieved ?  and  how  shall  they  believe  in  him  of  whom  they  have 
not  heard?  and  how  shall  they  hear  without  a  preacher?  and 

15  how  shall  they  preach  except  they  be  sent?  As  it  is  writ- 
ten, "  How  beautiful  are  the  feet  of  those  who  proclaim  peace, 

16  who  proclaim  good  things  !"  But  all  have  not  obeyed  the  gos- 
pel ;  for  Isaiah  says,  "  Who  has  believed  our  report  ?" 

17  Faith  then  is  by  hearing,  and  hearing  through  the  word  of 

18  God,  But  I  say,  Have  they  not  heard ?  Yes,  verily,  "Into 
all  the  earth  has  gone  forth  their  sound,  and  into  the   ends  of 

19  the  world  their  words."  But  I  say,  Has  not  Israel  known? 
First,  Moses  says,  "  I  will  provoke  them  to  jealousy  by  them 
who  are  not  a  people,  and  by  a  foolish  nation  will  I  irritate 

20  them :"  then  Isaiah  is  bold  and  says,  "  I  have  been  found  by 
those  who  sought  me  not,  I  have  been  made  manifest  to  those 

21  who  inquired  not  for  me;"  but  of  Israel  he  says,  "  Daily  have 
I  stretched  forth  my  hands  to  a  people  disobedient  and  gain- 
saying." 


570  NEW  TRANSLATION  OF  THE  CflAP.  XI.  23. 

CHAPTER  XI. 

1  I  say  then,  Hath  God  cast  awaj  his  people  ?  By  no  means; 
for  I  also  am  an  Israelite,  from  the  seed  of  Abraham, //-o/w  the 

2  tribe  of  Benjamin.  God  has  not  cast  away  his  people  whom 
he  has  foreknown.     Know  ye  not  what  the  Scripture  saith  as 

3  to  Elias?  how  he  appeals  to  God  against  Israel,  saying,  "  Lord, 
thy  prophets  have  they  killed,  and  thy  altars  have  they  pulled 

4  down,  and  I  am  left  alone,  and  they  seek  my  life  ?"  But  what 
says  the  answer  of  God  to  him  ?  "I  have  reserved  for  myself 
seven  thousand  men,  who   have  not  bowed  the  knee   to  the 

5  image  of  Baal."     So  now,  even  at  this  time,  there  is  a  remnant 

6  according  to  the  election  of  grace  :  and  if  through  grace,  then 
no  longer  by  works,  otherwise  grace  is  no  longer  grace ;  but  if 
by  works,  then  no  longer  by  grace,  otherwise  work  is  no  longer 
work. 

7  What  then  ?  That  which  Israel  seeks,  he  has  not  obtained  ; 
but  election  has  obtained  it,  and  the  rest  have   been  blinded, 

8  as  it  is  written,  "  God  has  given  them  the  spirit  of  compunc- 
tion, eyes  so  as  not  to  see,  and  ears  so  as  not  to  hear,"  even  to 

9  this  day ;  and  David  says,  "  Be  their  table  for  a  snare  and  for 
a  trap,   and   for  a   stumbling,  and  for  a  recompense  to  them  ; 

10  darkened  be  their  eyes  so  as  not  to  see,  and  their  back  ever 
bow  thou  down." 

11  I  say  then.  Have  they  stumbled  so  as  wholly  to  fall?  By 
no  means ;  but  by  their  fall  salvation  is  come   to   the  Gentiles 

12  in  order  to  provoke  them  to  jealousy.  But  if  their  fall  be  the 
riches   of  the  world,  and  their   diminution   the  riches  of  the 

13  Gentiles,  how  much  more  their  fulness?  Even  to  you  Gentiles 
do  I  speak, — As  far,  doubtless,  as  I  am  the  Apostle  of  the  Gen- 

14  tiles,  I  make  illustrious  my  office,  if  by  any  means  I  shall  pro- 

15  voke  to  emulation  my  flesh,  and  shall  save  some  of  them.  If 
indeed  their  rejection  be  the  reconciliation  of  the  world,  what 
7vill  be  their  resumption  but  life  from  the  dead? 

16  Now  if  the  first-fruits  be  holy,  even  so  the  lump  ;  and  if  the 

17  root  be  holy,  so  also  the  branches.  If  indeed  some  of  the 
branches  have  been  broken  off,  and  thou,  a  wild  olive,  hast  been 
ingrafted  instead  of  them,  and  hast  become  a  j^artaker  of  the 

18  root  and  fatness  of  the  olive,  glory  not  against  the  branches; 

19  but  if  thou  gloriest,  it  is  not  thou  who  bearest  the  root,  but  the 
root  thee.     Thou    wilt  then   say,  "  Broken  off  have  been  the 

20  branches,  that  I  might  be  ingrafted."  Be  it  so :  for  unbelief 
have  they  been  broken  off,  and  thou  by  faith  standest ;  be  not 

21  high-minded,  but  fear:  for  if  God  spared  not  the  natural 
branches,  beware  lest  he  should  not  spare  thee. 

22  See  then  the  kindness  and  the  severity  of  God  ;  towards  those 
indeed  who  have  fallen,  severity  ;  but  towards  thee  kindness,  if 
thou  continuest  in  his  kindness  ;  otherwise  thou  also  shalt  be 

23  cut  off  :  and  they,  if  they  remain  not  in  unbelief,  shall  be  in- 


CHAP.  XII.  9.  EPISTLE  TO  THE  ROMANS.  571 

24  grafted ;  for  God  is  able  to  ingraft  them  again.  For  if  thou 
hast  been  cut  oft'  from  the  wild  olive,  which  is  so  by  nature,  and 
hast  contrary  to  nature  been  ingrafted  in  the  true  olive,  much 
more  shall  they,  according  to  nature,  be  ingrafted  in  their  own 
olive. 

25  I  would  not  indeed,  brethren,  that  you  should  be  ignorant  of 
this  mystery,  lest  you  should  be  proud  among  yourselves,  that 
blindness  has  in  part  happened  to  Israel,  until  the  fulness  of 

26  the  Gentiles  shall  come  in  :  and  so  all  Israel  shall  be  saved,  as 
it  is  written,   "  Come  from  Sion  shall  the  Deliverer,  and  shall 

27  turn  away  imjiieties  from  Jacob ;  and  this  shall  he  my  covenant 

28  with  them,  when  I  shall  take  away  their  sins."  As  to  the 
gospel  they  are  indeed  enemies  on  your  account ;  but  as  to 

29  election  they  are  beloved  on  account  of  the  fathers ;  for  with- 

30  out  repentance  are  the  gifts  and  the  calling  of  God.  As  indeed 
ye   also  formerly   believed   not  God,  but  have  now  obtained 

31  mercy  through  their  unbelief;  so  also  they  have  not  now  be- 
lieved, because  ye  have  obtained  mercy,  that  they  may  also 

32  obtain  mercy :  for  God  has  shut  u\)  all  under  unbelief,  that  he 
might  show  mercy  to  all. 

33  O  the  depth  of  the  riches  both  of  the  wisdom  and  of  the 
knowledge  of  God !  how  incomprehensible  are  his  judgments 

34  and  unsearchable  his  ways  !     AVho  indeed  has  known  the  mind 

35  of  the  Lord?  or  who  has  been  to  him  a  counsellor'?  or,  who 

36  has  first  given  to  him,  and  it  shall  be  rendered  to  him  again  ? 
for  from  him  and  through  him  and  for  him  are  all  things :  to 
him  be  glory  for  ever.     Amen. 

CHAPTER  XII. 

1  I  beseech  you  then,  brethren,  by  the  mercies  of  God,  to 
present  your  bodies  a  living  sacrifice,  holy,  acceptable  to  God, 

2  as  your  rational  service.  And  conform  not  yourselves  to  this 
world,  but  be  ye  transformed  by  the  renovation  of  your  mind, 
that  ye  may  prove  what  is  the  good  and  acceptable  and  perfect 
will  of  God. 

3  I  indeed  say,  through  the  grace  which  has  been  given  to  me, 
to  every  one  of  you,  that  he  be  not  above  measure  wise,  be- 
yond what  he  ought  to  be  wise ;  but  that  he  be  wise  unto  so- 
briety, as  God   has  to  each  distributed  the  measure  of  faith. 

4  For  as  in  one  body  we  have  many  members,  but  all  the  mem- 
bers have  not  the  same  office ;  so  we,   being  many,   are   one 

5  body  in  Christ,  and  severally  members  of  one  another.     Now 

6  having  gifts  differing  according  to  the  grace  given  to  us,  whether 

7  prophecy,   let  us  use  it  according  to  the  analogy  of  faith ;   or 

8  ministry,  in  ministering ;  or  the  teacher,  in  teaching ;  or  the 
exhorter,  in  exhortation  ;  or  the  giver,  in  simplicity  ;  or  the  pre- 
sident, with  care  ;  or  he  who  shows  mercy,  with  cheerfulness. 

9  Let  love  be  undissembled  :  turn  away  from  evil,  cleave  to 


572  NEW  TRANSLATION  OF  THE  CHAP.  XIII.  12. 

10  what  is  good.     Be  readj  with  brotherly  love  to  love  one   an- 
il  other,  anticipating  each  other  with  honour.     In  business  be  not 

12  slothful,  in  spirit  fervent,  serving  the  time;   Rejoicing  in  hope, 

13  patient  in  tribulation,  persevering  in  prayer,  distributing  to  the 

14  necessities  of  the  saints,  following  hospitality.     Bless  those  who 

15  per.^ecute  you  ;  bless  and  pray  for  no  evil.     Rejoice  with  those 

16  who  rejoice,  and  weep  with  those  who  weep,  having  the  same 
feeling  towards  one  another,  not  thinking  arrogantly  of  your- 
selves, but  accommodating  yourselves  to  humble  things :   be 

17  not  wise  in  your  own  esteem.     To  no  man  render  evil  for  evil, 

18  providing  honest  things  before  all  men.  If  it  be  possible,  as 
far  as  you  can,  cultivate  peace  with  all  men. 

19  Avenge  not  yourselves,  beloved;  but  give  place  to  wrath; 
for  it  is  written,   "  Mine  is  vengeance,  and  I  will  repay,  saith 

20  the  Lord."  If  then  thine  enemy  hungers,  feed  him ;  if  he 
thirsts,  give  him  drink :  for  by  so  doing,  thou  shalt  heap  coals 
of  fire  on  his  head.  Be  not  overcome  by  evil,  but  overcome 
evil  by  good. 


CHAPTER  XIII. 

1  Let  every  soul  be  subject  to  the  supreme  powers ;  for  there 
is  no  power  but  from  God ;  and  the  powers  that  be  have  been 

2  ordained  by  God.  He  therefore  who  resists  the  power,  resists 
the  ordination  of  God ;  and  they  who  resist,  shall  for  them- 
selves receive  judgment. 

3  For  princes  are  not  for  terror  to  good  but  to  evil  works : 
wouldest  thou  then  not  fear  the  power  ?     Do  good,  and  from  it 

4  thou  shalt  have  praise ;  for  he  is  God's  minister  to  thee  for 
good :  but  if  thou  doest  any  evil,  fear ;  for  not  in  vain  does  he 
bear  the  sword,  since  he  is  God's  minister,  an  avenger  for  wrath 

5  against  those  who  do  evil.  It  is  therefore  necessary  to  be  sub- 
ject, not  only  on  account  of  wrath,  but  also  on  account  of  con- 
science. 

6  For  this  reason  also  pay  tributes,  since  they  are  God's  minis- 

7  ters,  constantly  attending  to  this  very  thing.  Render  then  to 
all  what  is  due ;  to  whom  tribute  is  due,  tribute ;  to  whom  cus- 
tom, custom;  to  whom  fear,  fear;  to  whom  honour,  honour. 

8  To  no  one  owe  ye  anything,  except  to  love  one  another ;  for  he 

9  who  loves  another,  has  fulfilled  the  law  ;  for  this,  "  Thou  shalt 
not  commit  adultery,  Thou  shalt  not  kill.  Thou  shalt  not  bear 
false  testimony.  Thou  shalt  not  covet,  and  if  there  be  any  other 

10  precept,  it  is  comprehended  in  this  saying,  Thou  shalt  love 
thy  neighbour  as  thyself."  Love  works  no  evil  to  a  neighbour ; 
the  fulfilling  then  of  the  law  is  love. 

11  Moreover,  as  ye  know  the  time,  that  the  hour  is,  when  we 
ouglit  to  have  awakened  already  from  sleep,  (for  nearer  is  now 

1 2  our  salvation  than  when  we  believed,)  the  night  is  far  advanced, 


CHAP.  XIV.  18.  EPISTLE  TO  THE  ROMANS.  573 

and  the  day  has  approached  ;  let  us  then  cast  away  the  works 

13  of  darkness,  and  let  us  put  on  the  armour  of  light :  let  us  walk 
decently  as  in  the  day,  not  in  revelliniis  and  drunkennes.s,  not 
in  chamberings  and  lasciviousness,  not  in  contention  and  envy ; 

14  but  put  ye  on  the  Lord  Jesus  Christ,  and  have  no  care  for  the 
flesh  for  the  sake  of  its  lusts. 


CHAPTER  XIV. 

1  Now  him  who  is  weak  in  faith  receive,  not  for  the  debatings 
of  questions. 

2  Let  hira  indeed  who  believes  eat  everything ;  but  he  who  is 

3  weak,  eats  herbs.  Let  not  him  who  eats,  despise  him  who  ab- 
stains ;  and  let  not  him  who  abstains,  condemn  him  who  eats, 

4  since  God  has  received  him.  Who  art  thou  who  judgest  the 
servant  of  another?  to  his  own  Lord  he  stands  or  falls:  he 
shall  indeed  stand,  for  God  is  able  to  make  him  stand. 

5  One  indeed  esteems  a  day  above  a  day  ;  but  another  esteems 
every  day  alike :  let  every  one  be  fully  persuaded  in  his  own 
mind. 

6  He  who  regards  a  day,  regards  it  for  the  Lord  ;  and  he  who 
regards  not  a  day,  regards  it  not  for  the  Lord  :  he  who  eats, 
eats  for  the  Lord,  for  he  gives  thanks  to  God  ;  and  he  who  ab- 

7  stains,  abstains  for  the  Loi'd,  and  gives  thanks  to  God  ;  for  no 

8  one  of  us  lives  to  himself,  and  no  one  dies  to  himself;  for 
whether  we  live,  we  live  to  the  Lord,  and  whether  we  die,  we 
die  to  the  Lord  ;  whether  then  w^e  live  or  die,  we  are  the  Lord's. 

9  For  to  this  end  Christ  both  died,  and  rose  and  lived  again,  that 
he  might  be  the  Loi'd  both  of  the  dead  and  of  the  living. 

10       But  thou, 1  why  dost  thou  judge  thy  brother  ?  or  also  thou,2 
why  dost  thou  despise  thy  brother?  for  we  must  all  stand  be- 
ll  fore  the  tribunal  of  Christ ;  for  it  is  written,  "  Live  do  I,  saith 
the  Lord  ;  to  me  shall  bow  every  knee,  and  every  tongue  shall 

12  confess  to  God."     Elvery  one  of  us  then  shall  give  an  account 

13  of  himself  to  God.  Let  us  therefore  no  more  judge  one  another  ; 
but  rather  judge  this,  that  no  occasion  of  falling  or  an  offence 
be  given  to  a  brother. 

14  1  know  and  am  persuaded,  that  in  the  Lord  Jesus  nothing  is 
in  itself  unclean  :  but  he  who  regards  anything  unclean,  to  him 

15  it  is  unclean.  But  if  on  account  of  meat  thy  brother  is  grieved, 
thou  no  longer  walkest  consistently  with  love  :  by  thy  meat 

16  destroy  not  him  for  whom  Christ  died.     Let  not  then  your 

17  good  be  subject  to  the  evil-speaking  of  men  :  for  the  kingdom 
of  God  is  not  meat  and  drink,  but  righteousness  and  peace  and 

18  joy  through  the  Holy  Spirit.  For  he  who  in  these  things 
serves   Christ,  is  acceptable  to   God   and  approved    by  men. 

>  The  Jewish  convert.  ^  fhe  Gentile  believer. 


5  74  KEW  TRANSLATION  OF  THE     CHAP.  XV.  16. 

19  Let  us  then  follow  the  things  of  peace  and  of  mutual  ediiica- 

20  tion  :  on  account  of  meat  destroy  not  the  work  of  God. 

All  things  are  indeed  pure  ;  but  evil  it  is  for  man  to  eat  with 

21  offence.  It  is  good  not  to  eat  flesh,  nor  to  drink  wine,  nor  to 
do  anything,  by  which  thy  brother  may  fall,  or  be  offended,  or 
be  weakened. 

22  Hast  thou  faith  ?  Have  it  for  thyself  before  God  :  happy  is 
he  who  condemns  not  himself  in  that  which  he  examines  :  but 
he  who  is  undecided,  if  he  eat,  is  condemned ;  for  he  eats  not 
in  faith  :  and  whatsoever  is  not  from  faith  is  sin. 


CHAPTER  XY. 

1  Now  we  who  are  able  ought  to  bear  the  infirmities  of  the 

2  unable,  and  not  to   please   ourselves  :  let  indeed  each  of  us 

3  please  his  neighbour  for  good,  to  his  edification.  For  even 
Christ  did  not  please  himself;  but,  as  it  is  written,   "The  re- 

4  proaches  of  those  who  reproached  thee,  fell  upon  me."  For 
whatsoever  things  have  been  before  written,  have  been  written 
for  our  instruction,  that  through  the  patience  and  consolation 

5  of  the  Scriptures  we  might  have  hope  :  and  may  the  God  of 
patience  and  of  consolation  grant  you  to  have  the  same  mind 

6  towards  one  another,  according  to  Christ  Jesus,  that  ye  may 
unanimously,  with  one  mouth,  glorify  the  God  and  Father  of 
our  Lord  Jesus  Christ. 

7  Receive  ye  then  one  another,  as  Christ  has  received  us,  to  the 

8  glory  of  God.  Now  I  say,  that  Jesus  Christ  became  the  mi- 
nister of  the  circumcision  for  the  truth  of  God,  to  confii^m  the 

9  promises  made  to  the  fathei'S  :  the  Gentiles  also  ought  to  glorify 
God  for  his  mercy,  as  it  is  written,  "  On  this  account  will  I 
confess  to   thee   among   the  Gentiles,  and  to  thy  name  will  I 

10  sing:"  and  again  he  says,  "  Exult,  ye  Gentiles,  with  his  people;" 

11  and  further,  "Praise  the  Lord,  all  ye  Gentiles,  and  praise  him 

12  together,  all  ye  nations  :"  and  again  Isaiah  says,  "There  shall 
be  the  root  of  Jesse,  and  he  who  shall  rise  up  to  reign  over  the 

13  Gentiles;  in  him  shall  the  Gentiles  hope."  And  may  the  God 
of  hope  fill  you  with  all  joy  and  peace  in  believing,  that  ye 
may  abound  in  hope  through  the  power  of  the  Holy  SiJirit. 

14  But  I  am  persuaded,  my  brethren,  even  I  myself,  concern- 
ing you,  that  ye  are  also  yourselves  full  of  goodness,  having 
been  filled  with  all  knowledge,  being  able  to  admonish  one  an- 

15  other.  The  more  boldly,  however,  have  I  M'ritten  to  you,  my 
brethren,  in  part,  as  putting  you  in  mind,   on  account  of  the 

16  grace  given  to  me  by  God,  that  I  should  be  the  minister  of 
Christ  to  the  Gentiles,  consecrating  the  gospel  of  Christ,  that 
the  offering  up  of  the  Gentiles  might  be  acceptable,  being  sanc- 
tified by  the  Holy  Spirit. 


CHAP.  XVI.  4.  EPISTLE  TO  THE  ROMANS.  575 

17  I  have  therefore  reason  for  glorying,  through  Jesus  Christ, 

18  in  the  things  of  God.  I  will  not  indeed  dare  to  speak  anythin'-f 
of  those  things  which  Christ  has  not  done  through   me,  as  to 

19  the  obedience  of  the  Gentiles,  by  word  and  work,  through  the 
power  of  signs  and  of  wonders,  through  the  power  of  the  Holy 
Spirit ;  so  that  from  Jerusalem,  and  round  about  to  Illyricum, 

20  I  have  spread  more  fully'  the  gospel  of  Christ ;  thus  endeavour- 
ing to  preach  the  gospel,  not  where  Christ  was  named,  that  I 

21  might  not  build  on  another's  foundation  ;  but,  as  it  is  written, 
"  They  to  whom  it  has  not  been  declared  concerning  him,  shall 
see ;  and  they  Avho  have  not  heard,  shall  understand." 

22  I  have  on  this  account  also  been  often  hindered  from  coming 

23  to  you  :  but  now,  having  a  place  no  longer  in  these  regions, 

24  and  having  a  desire  for  many  years  to  come  to  you,  when  I  go 
to  Spain,  I  shall  come  to  you.  For  I  hope  that  when  I  go 
there  I  shall  see  you,  and  that  I  shall  be  brought  on  my  way 
thither  by  you,  if  however  I  shall  first  be  in  part  filled  by  a 
converse  with  you. 

25  But  I  am  now  going  to  Jerusalem  to  minister  to  the  saints  : 

26  for  it  has  pleased  Macedonia  and  Achaia  to  make  a  contribu- 

27  tion  to  the  saints  who  are  at  Jerusalem  :  it  has  pleased  them, 
I  say,  and  their  debtors  they  are ;  for  if  the  Gentiles  have 
partaken  of  their  spiritual  things,  they  ought  also  to  minister 

28  to  them  in  temporal  things.  When  therefore  I  shall  have  per- 
formed this,  and  have  sealed  to  them  this  fruit,  I  shall  go  by 

29  you  to  Spain  :  and  I  know  that  when  I  come  to  you,  I  shall 
come  in  the  fulness  of  the  blessing  of  the  gospel  of  Christ. 

30  Now  I  beseech  you,  brethren,  by  our  Lord  Jesus  Christ  and 
by  the  love  of  the  Spirit,  that  ye  strive  with  me  in  your  prayers 

31  for  me  to  God,  that  I  may  be  delivered  from  the  unbelievino- 
in  Judea,  and  that  my  service,  undertaken  for  Jerusalem,  may 

32  be  acceptable  to  the  saints;  that  with  joy  I  may  come  to  you 
b)^  the  will  of  God,  and  may,  together  with  you,  be  refreshed. 
And  the  God  of  peace  be  with  you  alL     Amen. 


CHAPTER  XVI. 

1  Now  I  commend  to  you  Phoebe,  our  sister,  who  is  a  deacon- 

2  ess  of  the  Cenchrean  Church  ;  that  ye  receive  her  in  the  Lord, 
as  it  becomes  saints,  and  that  ye  assist  her  in  whatsoever  matter 
she  may  have  need  of  you;  for  she  has  been  a  helper  to  many, 
and  to  me  also. 

3  Salute   Prisca  and  Aquila,    [my  fellow-workers   in   Christ 

4  Jesus,  who  for  my  life  laid  down  their  own  necks,  to  whom 

'  "  I  have  siipplemented,"  is  what  Ca/vin  approves  :  the  gospel  had  ah-eady 
been  partially  preached,  but  Paul  had  filled  up  or  supplied  what  was  deficient. 


576  THE  EPISTLE  TO  THE  ROMANS.         CHAP.  XVI.  26. 

not  I  alone  give   thanks,  but   also    all  the   Churches   of  the 

5  Gentiles,]  and  the  Church  in  their  house. 

Salute  Epenetus,  my  beloved,  who  is  the  first-fruit  of  Achaia 

6  in  the  Lord.     Salute  Mary,  who  has  laboured  much  with  us. 

7  Salute  Andronicus  and  Junia,  my  kinsmen  and  my  fellow-cap- 
tives, who  are  celebrated  among  the  Apostles,  and  who  were 

8  before  me  in   Christ.      Salute  Amplias,    my  beloved   in   the 

9  Lord.     Salute  Urban,  our  helper  in  Christ,  and  Stachys,  my 

10  beloved.      Salute  Apelles,  approved  in  Christ.      Salute  those 

11  who  are  of  the  family  of  Aristobulus.  Salute  Herodion,  my 
kinsman.     Salute  those  of  the  family  of  Narcissus,  who  are  in 

12  the  Lord.  Salute  Tryphena  and  Tryphosa,  who  have  laboured 
much  in    the  Lord.       Salute    the   beloved    Persis,   who   has 

13  laboured  much  in  the  Lord.     Salute  Rufus,  chosen  in  the  Lord, 

14  and  his  mother  and  mine.  Salute  Asyncritus,  Phlegon,  Her- 
mas,  Patrobas,  Hermes,  and  the  brethren  who  are  with  them. 

15  Salute  Philologus  and  Julia,  Nereus  and  his  sister,  and  Olym- 

16  pas,  and  all  the  saints  who  are  with  them.  Salute  one  another 
with  an  holy  kiss.     The  Churches  of  Christ  salute  you. 

17  But  I  beseech  you,  brethren,  to  observe  those  who  stir  up 
divisions  and  offences,  contrary  to  the  doctrine  which  ye  have 

18  learnt,  and  to  avoid  them  :  for  they,  who  are  such,  serve  not 
our  Lord  Jesus  Christ,  but  their  own  belly  ;  and  by  courteous 

19  language  and  flattery  deceive  the  hearts  of  the  simple.  Your 
obedience  indeed  has  been  published  to  all :  I  am  therefore 
glad  on  your  account ;  but  I  wish  you  to  be  wise  for  good,  and 

20  simple  for  evil.  And  the  God  of  peace  shall  shortly  bruise 
Satan  under  your  feet.  The  grace  of  our  Lord  Jesus  Christ  be 
with  you.     Amen. 

21  Salute  you  do  Timothy,  my  fellow-worker,  and  Lucius  and 

22  Jason  and  Sosipater,  my  kinsmen.     Salute  you  do  I  Tertius, 

23  who  have  written  this  Epistle,  in  the  Lord.  Salute  you  does 
Gains,  my  host  and  of  the  whole  Church.     Salute  you  does 

24  Erastus,  the  treasurer  of  the  city,  and  Quartus  a  brother.  The 
grace  of  our  Lord  Jesus  Christ  be  with  you  all.     Amen. 

25  Now  to  him  who  is  able  to  confirm  you  according  to  my 
gospel,  even  the  preaching  of  Jesus  Christ  according  to  the 

26  revelation  of  the  mystery,  Avhich  was  hid  in  former  ages,  but 
has  been  now  made  known,  and  through  the  prophetic  Scrip- 
tures proclaimed,  according  to  the  appointment  of  the  eternal 
God,  for  the  obedience  of  faith  among  all  nations ; — to  the  only 
wise  God,  through  Jesus  Christ,  be  glory  for  ever.     Amen. 

Sent  to  the   Romans,   from  Corinth,   by  Phoebe,  a 
deaconess  of  the  Cenchrean  Church. 


END  OF  THE  NEW  TRANSLATION. 


INDICES 


COMMENTAJIIES 


ST.  PAUL'S  EPISTIE  TO  THE  ROMANS. 


2o 


INDEX 


OF  GREEK  WORDS  EXPLAINED. 


Page 

Page 

aiTida&ai 

124 

xarapysTv 

115 

a/ji,dPTU§ov 

71 

x^iviadai 

117 

aXka     . 

233 

xv^i(jj 

466 

ava&s[j,a 

388 

"kiiTO'joyrieai  . 

536 

UMa^Ttfia 

388 

fjbiTadibovvroig 

462 

U)ia\yrte)'iav     . 

335 

fjJ^fOJdlV 

104 

a.vd^c/}-ofdyoug 

126 

01 OV  Tl 

344 

dvTai^iag 

479 

o[ioiui[ji,aTt 

223 

avTiXur^ov 

227 

172 

dcrdDijav 

335 

Tavrors 

56 

d'TrodruyovvTig 

464 

'jta.^aCr^^'j^Gai 

424 

d.ffhviia 

280 

'xd^sgyov 

130 

^aSog    . 

444 

'Xi^l 

282 

7H       ' 

195,286 

'Zi'TrXrj^oi'/.ivai 

531 

'y^a(pst 

387 

ffX^jw.aa 

531 

ds 

288 

'jrgo'/sra/Xcvovg 

463 

did 

166 

TOi/jjg/ai' 

81 

hixaioGmri 

211 

voevsiav 

81 

hixaiM/La 

211 

^^oXri-^iig 

96 

b^asrlx-ov  xaxoy 

81 

•^rgCTidivai 

142 

il  Bs 

101,367 

CTivoy^(ti^ii6$ai 

328 

ihat 

318 

ero^yrjv 

464 

iig  aurhv 

448 

euva\/TiXa//.QdviTai 

311 

iXsovvToig 

463 

TiXog 

242 

iV 

412 

Tivd 

535 

If   W          . 

278 

TO  dd'jyuTOv     . 

278 

B^a-TTardv 

256 

TO  yvoiSTov 

69 

voXoyilv 

469 

TO  (pponrifMot, 

285 

i-jorj'/.svai 

153 

TOJTOU 

272 

rjyifji^o]/r/.0]/ 

454 

Turrov    . 

104 

6i()STuyi7g 

81 

l^DigTocg 

82 

6up,og 

92 

h-wiQri<pd'jOvg    . 

82 

iXadT^oiov 

142 

i/ortsfft/'i/e/v 

456 

KO.i  ha 

369 

<p^o\ioZsiv 

285 

xaighg 

488 

y^imog 

488 

xuKorihiav 

81 

ODEX 


OF  HEBREW  WORDS  EXPLAINED. 


1 


Page 

281 

69,  412 

356 


Dm 


Page 
375 

357 

400 


INDEX 


OF  PASSAGES  REFERRED  TO,  QUOTED,  OR  EXPLAINED. 


GENESIS. 

1  SAMUEL. 

Chap. 

Ver. 

Page 

Chap.      Ver.    Page 

li. 

4 

117 

liii.        5     185 

Chap. 

Ver. 

Page 

Chap. 

Ver. 

Page 

Ivi. 

11 

322 

Ux.     7,  8      127 

iii. 

15 

137 

iv. 

22 

340 

Ixix. 

10 

515 

20     437 

vi. 

3 

273 

22 

419 

Ix.        1      341 

5 

235 

23 

419 

Ixi.         1      215 

16 

487 

2  SAMUEL. 

Ixxii. 

7 

337 

Ixv.        1     406 

XV. 

6 

155 

cvi. 

30 

161 

xvii. 

4 

341 

xxii. 

50 

521 

cxvi. 

11 

116 

7 

165 
441 

cxvii. 
cxxviii. 

1 
1 

522 
162 

JEREMIAH. 

20 

346 

1  KINGS 

vii.        4     341 

xviii. 

23 

328 

13     407 

25 

120 

xix. 

10 

412 

PRO"\'ERBS. 

ix.      24       71 

xlviii. 

16 

339 

18 

413 

ii. 

14 

83 

102 
xi.        7     407 

EXODUS. 

JOB. 

X. 

xvi. 

7 
4 

183 
362 

xviii.         6      866 
XXX.      22        52 

150 

iv. 

22 
16 

32 

339 
359 
338 

xxxiv. 

17 

120 

xxxi.        9     339 

ix. 
xxxii. 

xl. 

4 

180 

ISAIAH 

33     112 
439 

i. 

9 

375 

LEVITICUS. 

PSALMS. 

11 

341 

EZEKIEL. 

vi. 

9 

418 

xviii. 

5 

387 

i. 

2 

162 

viii. 

14 

380 

xi.      13     375 

ii. 

7 

45 

X. 

22,23 

374 

xvi.      25       83 

DEUTERONOMY. 

iii. 

6 

822 

xi. 

10 

522 

xxxvi.      20     107 

V. 

9 

126 

xix. 

18 

299 

iv. 

1 

95 

X. 

7 

127 

xxviii. 

16 

379 

161 

xiv. 

1 

126 

22 

375 

DANIEL. 

82 

841 

128 

xxix. 

10 

418 

X. 

16 

165 

xviii. 

49 

521 

xxxvii. 

4 

53 

vi.      20       53 

xxvii. 

26 

95 

xix. 

4 

402 

xlii. 

8 

502 

xxix. 

4 

98 

5 

403 

xlv. 

9 

366 

XXX. 

6 

165 

xxiii. 

4 

822 

Iii. 

5 

107 

HOSEA. 

12 

888 

xxxvi. 

1 

127 

7 

399 

xxxii. 

21 

404 

xlvii. 

5 

522 

15 

532 

i.      10     373 

32 

474 

1. 

16 

105 

liii. 

1 

400 

ii.      23     299 

580 


INDEX  OF  SCRIPTURE    PASSAGES. 


Chap.     Ver. 

Page 

Chap. 

Ver. 

Page 

Chap.     Ver. 

Page     2 

THESSALONIANt 

U.      23 

371 

xi. 

32 

110 

iv.         8 

328 

372 

xxiv. 

19 

530 

16 

271 

Chap.      Ver.     Page 

442 

25 

98 

V.       20 

47 

i.      6,9    328 

xiii.        9 

77 

21 

282 

JOHN. 

vi.         8 
ix.         2 

472 
535 

1  TIMOTHY. 

JOEL. 

14 

n 

19 
16 

44 
387 

46 
142 

11 

536 

i. 

X.       10 

195 

i.       17     342 

ii.         2 
32 

89 
395 

ii. 
iii. 

V.  9, 11     543 

23 

47 

GALATIANS. 

AMOS. 

V. 

viii. 

36 
36 

530 
238 

i.        8 

830 

TITUS. 

V.       18 

89 

ix. 

X. 

31 

18 

196 

46 

293 

15 

iii.      11 

12 

42 
158 
135 

i.       15      505 

HABAKKUK. 

xii. 
xiv. 

43 
17 

140 
46 

27 

221 
490 

HEBREWS. 

ii.        4       65 
ZEPHANIAH. 

XV. 

xvii. 

16 
3 

A.CTS. 

59 
71 

iv.        9 

V.      17 
25 

315 
411 
263 
294 

i.        2      169 

14     330 

ix.       15      144 

xi.        3       71 

xii.      18     296 

i.      15 

89 

ii. 
iii. 

22 
25 

530 
341 

EPHESIANS. 

xiii.      15       52 

ZECHARIAH. 

xiii.        9     398 

MALACHI. 

vi. 

ix. 

xiv. 

xviii. 

7 
15 

3 
17 

2 

344 

48 
47 

530 
71 

544 

i.      20 
ii.      12 

20 
iii.         9 
iv.      13 

30 

325 
273 
532 
555 
57 
294 

JAMES. 

i.        3      191 
ii.      20      149 
iv.       12     501 

XX. 

23 

538 

i.   2,  8 

352 

xxviii. 

26 

418 

iv.        2 

555 

PHILIPPLINS. 

1  PETER. 

1  CORINTHIANS. 

i.        2      317 
12     655 

MATTHEW. 

i.         6 

495 

V.      10 

329 

iii. 
iv. 

11 

5 

5.32 
100 

ii.       10 
iii.        3 

503 
54 

ii.      10     380 

17 

151 

vi. 

13 

506 

4 

409 

xii.      42 

110 

viii. 

8 

506 

xviii.      19 

539 

X. 

23 

509 

2  PETER. 

20 

539 

xii. 

11 

22 

67 
195 

COLOSSIANS. 

i.        4      189 

MARK. 

xiii. 
xiv. 

9 
5 

460 
460 

i.      20 

555 

xvi.      15 

531 

32 

461 

1  JOHN. 

20 

530 

1  THESSALONIANS. 

2  CORINTHIANS. 

iii.        2      189 

iv.      7 

50 

803 

LUKE. 

i. 

23 

54 

239 

16      196 

iii. 

6 

112 

v.      3 

65 

iv.       10     315 

vii.       37 

196 

iv. 

8 

191 

23 

452 

V.  19,20   301 

GENERAL  INDEX. 


AcBA,  Father,  298,  299. 

Abound,  to,  in  hope,  525. 

Abraham  justified  by  faith  through 
life,  after  his  regeneration,  l.'U, 
136  ;  a  pattern  of  the  righteousness 
by  faith,  153,  &c.  ;  a  descent  from, 
an  honour,  1 54 ;  his  faith  desoribod, 
15'J  ;  how  the  heir  of  the  world, 
IG 1 ;  circumcised  after  he  believed, 
165  ;  the  father  of  the  faithful,  174; 
his  strong  faith,  177, 178;  his  laugh- 
ter, blameless,  180;  and  Lot,  ex- 
amples of  distress,  3-8  ;  all  his 
■    children  not  God's  children,  344. 

Acceptable,  sacrifices,  to  God,  451. 

Access  to  God  through  Christ,  1 88. 

Achaia,  Epcnetus  the  first-fruit  of, 
545  ;  sent  contributions  to  Jerusa- 
lem, 535,  536. 

Adam,  when  he  became  a  sinner, 
shunned  God's  presence,  140;  and 
Christ,  compared,  199-213  ;  death 
reigned  fi'ora,  to  Moses,  204  ;  a 
type  of  Christ,  204,  205  ;  and 
Christ,  how  they  difl'er,  210;  dis- 
obedience of,  212,  213. 

Admonitions,  two  things  necessary  for 
administering,  526. 

Adoption,  the  spirit  of,  295-299  ;  the, 
of  our  body,  to  be  waited  for,  309  ; 
belonged  to  Israel,  339;  based  on 
God's  mercy  alone,  409. 

Adversaries,  the,  of  the  truth,  ever 
slanderous,  122,  123. 

Adversities  turned  into  blessings,  327. 

Afflictions,  promote  the  glory  of  the 
faithful,  190-192  ;  are  only  momen- 
tary, 302 ;  ought  to  be  patiently 
borne,  316-319. 

Alive,  to  be,  without  the  law,  255. 

Ambition,  the  cause  of  discord,  470. 

Ambrose,  his  view  of  "  nauie  "  in  eh. 

i.5,  47. 
Ammonius,  quoted,  81. 
Anabaptists  denied  oaths  to  be  lawful 

53,  54. 
Analogy,  the,  of  faith,  459. 


Anathema,  the  meaning  of,  335. 

Antiquity  often  fabulous,  43. 

Apostles,  pretended  successors  of,  42  ; 
their  special  office,  49  ;  how  they 
quoted  Scripture,  1 17,  438. 

Apostleship,  the,  a  favour,  47  ;  its  pe- 
culiar work,  531,  532. 

Approbation,  the,  of  vices,  a  heinous 
sin,  82,  83. 

Approval,  a  twofold,  103. 

Arts  and  sciences,  worthless,  compared 
with  the  knowledge  of  God,  126. 

Ashamed,  the  believer  shall  not  be, 
380. 

Aquila  saluted,  544. 

Assurance,  given  by  the  Spirit,  299  ; 
the,  of  God's  love,  a  sufficient  sup- 
port, 323  ;  the,  of  salvation,  rests 
on  two  foundations,  389. 

Assured,  to  be  fully,  in  one's  own  mind, 
496/;497. 

Asylum,  the,  of  the  sinner,  faith,  155. 

Avenge,  to,  forbidden,  473. 

Avenger,  the,  assumes  God's  office,  475. 

Augustine,  his  notion  as  to  the  word, 
Paul,  40  ;  referred  to  on  image- 
worship,  75  ;  his  saying  respecting 
mercy,  82  ;  his  false  view  of  "  the 
righteousness  of  God,"  134  ;  what 
he  says  of  Abraham  disapproved, 
178  ;  mistaken  in  his  view  of  "  the 
love  of  God,"  193  ;  what  he  says  of 
the  "  law,"  wrong,  214  ;  his  opinion 
of  the  tenth  conmiandment,  252  ; 
retracted  his  opinion  on  chap,  vii., 
264  ;  how  he  calls  the  Christian 
conflict,  270;  quoted  on  chap,  viii., 
15,  298  ;  his  view  of  "all  things" 
in  chap.  viii.  28,  disapproved,  315  ; 
his  answer  to  Pelagius,  358  ;  a  say- 
ing of,  382. 
Authority  belongs  only  to  God's  word, 
1 25  ;  not  given  to  truth  by  the 
Church,  401,402;  the  civil,  to  re- 
sist, is  to  resist  God,  478,  479. 

B 

Babylon,  restoration  from,  a  type  of 
spiritual  restoration,  374. 


682 


GENEKAL  INDEX. 


Banner,  an  universal,  hoisted  by  Paul, 

395. 

Baptism,  without  holiness,  an  empty 
sign,  109;  alone  does  not  justify, 
109  ;  substituted  for  circumcision, 
165,  166  ;  sins  after,  as  well  as  be- 
fore, forgiven,  208,  209  ;  what  it 
signifies,  220  ;  sometimes  taken  as 
connected  with  what  it  typifies,  221. 

Barrenness  of  Sarah,  177. 

Beginnings,  the,  of  tlie  Spirit,  308. 

Benefits,  earthly,  pledges  to  the  godly 
of  eternal  life,  169. 

Benevolence,  the,  of  God,  its  design,  87. 

Blasphemers,  how  they  excuse  them- 
selves, 294. 

Blasphemy,  the,  of  fanatics,  287  ;  of 
the  Papists,  in  making  truth  de- 
pendent on  the  Church,  401,  402. 

Bless,  to,  persecutors,  468. 

Blessing,  the  fulness  of,  what,  537. 

Blessings,  earthly,  given  for  different 
purposes,  88. 

Blindness,  a  judgment  on  the  Jews, 
418,  419  ;  in  part,  what  it  means, 
436. 

Bodies,  mortal,  what  they  mean,  253  ; 
to  be  presented  as  living  sacrifices, 
451,  452. 

Body,  the,  of  sin,  how  crucified,  224  ; 
the,  of  death,  272 ;  taken  for  the 
corrupt  nature  of  man,  291. 

Bondage,  tiie  spirit  of,  295-298  ;  the, 
of  corruption,  305. 

Bond  of  unity,  Christ  the,  518. 

Branches,  natural,  the  Jews  were,  430. 

Brother,  a,  to  judge,  is  to  assume  God's 
oflBce,  501. 

Brotherly  love,  how  to  be  exercised, 
464. 

Bucer,  quoted,  51,  58. 

Building  on  another's  foundation,  532. 

Budseus,  quoted,  338. 

Business,  not  to  be  slothful  in,  465. 


Calling,  distinguished  from  election, 
319;  and  works,  opposed  to  each 
other,  35)  ;  an  evidence  of  election, 
373  ;  on  God,  a  pi'oof  of  faith,  397; 
effectual,  401. 

Calumny,  that  grace  favours  sin,  236  ; 
that  God  is  unjust  in  election,  354. 

Care  for  the  flesh,  w  hat  it  ought  to  be, 
490,491. 

Cenchrea,  the  Church  at,  542. 

Ceremonies,  the  works  of  the  law  not 
confined  to,  159  ;  not  meant  by  the 
law  which  cannot  justify,  280,379; 
lawful,  when  appointed  by  God,  34 1. 


Cheerfulness,  mercy  to  be  shown  with, 
463, 

Chosen,  the,  of  the  Father,  committed 
to  Christ's  care,  49. 

Christ,  the  manifestation  of,  twofold, 
137;  a  propitiatory,  141,  142  ;  re- 
stores the  inhei'itance  lost  in  Adam, 
169;  was  delivered  for  our  offences, 
184  ;  was  raised  for  our  justifica- 
tion, 185  ;  is  our  peace,  187,  188  ; 
died  for  the  ungodly,  194, 195  ;  re- 
conciled sinner.s,  197,  198  ;  and 
Adam,  compared,  199-213  ;  how 
they  difi'er,  210  ;  died  once  to  sin, 
227  ;  how  he  dwells  in  his  people, 
291;  is  an  example  in  suffering, 
328  ;  is  the  brother  of  all  tlie  faith- 
ful, 318  ;  is  filled  with  all  blessings, 
322,  323  ;  is  our  mediator  and  in- 
tercessor, 325 ;  descended  from  the 
Jews,  34]  ;  his  two  natures,  342  ; 
and  Moses,  contrasted,  387  ;  died 
and  arose,  that  he  might  be  the 
Lord  of  all,  500  ;  his  eternal  di- 
vinity, 502,  503  ;  pleased  not  him- 
self, 515;  became  a  minister  of  the 
circumcision  for  two  ends,  520-522. 

Christian  philosophy,  what,  241;  the, 
priesthood,  527. 

Christians  die  to  sin,  218,  219  ;  rise  to 
a  new  life,  228,  229. 

Church,  the  truth's  authority  not  de- 
rived from,  402  ;  to  judge  of,  by 
appearances,  not  right,  411,  412; 
the  sacrifices  of,  452  ;  its  true 
unity,  549. 

Chrysostom,  his  mistake  as  to  the  works 
of  the  law,  131  ;  his  opinion  of 
"likeness,"  223;  quoted  on  chap, 
viii.  3,  281  ;  his  homilies  referred 
to,  547. 

Cicero,  quoted,  92,  124. 

Circumcision  a  symbol  of  God's  cove- 
nant, 108  ;  its  true  character,  108; 
required  perfection,  109  ;  what  it 
really  signifies,  111;  why  gloried 
in  by  the  Jews,  132,  163;  a  seal  of 
the  righteousness  of  faith,  1 64,  1  65; 
why  administered  to  infants,  1 65  ; 
why  discontinued,  166. 

Civil  powers.     See  Magistrates. 

Clay,  the,  the  former  of,  366. 

Coals  of  fire,  to  heap,  what,  475,  476. 

Commandment,  the,  found  to  be  to 
death,  256;  is  holy,  just,  and  good, 
257,  258. 

Communication,  mutual,  required  of 
the  faithful,  459. 

Compunction,  the  spirit  of,  418. 

Condemnation,  doubly  merited,  84  ; 
the,  of  the  impenitent  inci'eased  by 


GENERAL  INDEX. 


583 


God's  bounty,  88;  none  to  those  iu 
Clirist,  275,  -276. 

Confession,  necessary,   392. 

Confidence,  the  ground  of,  32G  ;  in- 
creases obhgation,  534. 

Conflict,  tlie,  of  the  failliful,  179;  dif- 
ferent in  the  natural  and  in  the 
spiritual  man,  262,  2b'3;  how  it  ex- 

»      ists  in  the  Christian,  270. 

Conform,  to,  we  ought  not,  to  this  world, 
453,  454. 

Congruity  and  condignity,  147. 

Conjecture,  the  moral,  of  the  School- 
men, 1 73,  1 89,  300. 

Conquer.     See  Overcome. 

Conscience,  ascribed  to  the  heathens, 
98;  appealed  to  by  Paul,  334. 

Consciences,  quieted  only  by  faith,  135, 
1G8,  170,  187. 

Consolation  and  patience,  given  by  the 
Scriptures,  517;  the  author  of,  God, 
517,  518. 

Contention,  the  effect  of  envy,  490. 

Contentious,  the,  threatened  with 
wrath,  91. 

Corruption,  the,  of  the  heathens,  78, 
79;  tlie,  of  all  mankind,  125-130, 
199-205. 

Counsel,  God's,  hidden,  not  to  be 
curiously  searched,  287,  446",  447. 

Counsellor,  a  strange  one,  105;  none  to 
God,  446. 

Courteousness,  to  be  limited,  473. 

Covenant,  the  old,  was  spiritual, 
521. 

Covenants,  the,  belonged  to  the  Jews, 
340. 

Coveting,  made  known  by  the  law, 
251,252. 

Creation,  the,  ought  to  lead  us  to  the 
Creator,  70;  waits  for  renovation, 
303-306. 

Creature,  the,  subject  to  vanity,  304. 

Creatures,  rational  and  irrational,  the 
rer.ovation  of,  305,  306. 

Crucifitd,  the  old  man  is  to  be,  226, 
227. 

Curiosity,  not  to  he  indulged  on  intri- 
cate questions,  353. 

Custom,  due  to  rulers,  483. 

D 

Darkness,  the  works  of,  487,  488. 
Eavid,  Christ's  descent  from,  44  ;  was 

justified  by  faith  after  a  long  life  of 

holiness,   136;  his  imprecation  on 

his  enemies,  419. 
Day,  the,  of  Judgment,  a  day  of  wrath 

to  the  wicked,  89;  what  it  means, 

489. 


Days,  a  difference  made  in,  by  the 
Jews,  496  ;  the  observance  of,  an 
infirmity,  497. 

Death,  its  i-eign  from  Adam  to  Moses, 
204,  205;  derives  its  power  from 
sin,  215;  the,  of  sin,  the  life  of 
man,  255  ;  the  body  of,  272  ;  how 
to  be  wished,  273,  274;  the  law  of, 
277;  the  punishment  of,  given  to 
the  magistrate,  481,  482. 

Debatings,  the,  of  questions,  492,  493. 

Debtor,  a,  Paul,  to  all,  CO. 

Debtors,  none  to  the  flesh,  293,  294; 
the  Gentiles  to  the  Jews,  336. 

Deity,  a,  the  idea  of,  implanted  in  all, 
71. 

Depth,  the,  of  God's  wisdom  and 
knowledge,  444,  445. 

Despair  makes  men  to  seek  death,  273. 

Destroy,  to,  a  brother,  by  meat,  505, 
506. 

Devil,  the,  accuser  of  the  faithful,  324. 

Die,  to,  to  the  Lord,  what,  499. 

Difference,  none  in  justification,  139  ; 
between  the  Jews  and  the  Gentiles, 
from  God's  favour,  150  ;  between 
-Jacob  and  Esau,  351,  352;  between 
the  law  and  the  gospel,  388;  none 
between  the  Jew  and  the  Greek, 
395;  between  the  gospel  and  phi- 
losophy, 449;  a,  in  opinion,  leads  to 
discord,  492  ;  in  days  among  the 
Jews,  496. 

Diminution,  the,  of  the  Jews,  422,  423. 

Discord,  occasioned  by  ambition,  470. 

Disobedience,  the,  of  Adam,  212,  213. 

Dispensation,  the,  of  the  law  and  of 
the  gospel,  297;  the  Mosaic,  the 
design  of,  386,  387. 

Distinction.     See  Difference. 

Distress,  defined,  328. 

Diversity,  the,  of  gifts,  458,  459. 

Divinit}',  the,  and  the  humanity  of 
Christ,  44;  the,  of  God,  proved  by 
his  works,  70;  the,  of  Christ,  at- 
tested, 502,  503. 

Dominion,  not  allowed  to  sin,  230-233; 
the,  of  sin,  when  it  ceases,  236; 
the,  of  Christ,  over  the  living  and 
the  dead,  500. 

Domitian,  as  described  by  Pliny,  127. 

Drunkenness,  leads  to  revelling,  489. 

E 

Edification,  what  promotes  it,  to  be 
followed,  508,  509  ;  to,  to  please 
one  another,  514,  515. 

Elder,  the,  serving  the  younger,  o51, 
352 

Elect,   the,     cannot    be    condemned, 


584 


GENEKAL  INDEX. 


323,  324 ;  a  remiiaut,  401,  402,  413, 
414. 

Election,  general  and  particular,  343- 
353,  440,  441 ;  not  confined  to  Ab- 
raham's children,  345;  not  based 
on  works,  350,  351  ;  is  to  be  re- 
ferred to  God's  counsel,  357  ;  a 
great  mystery,  367 ;  dependent 
only  on  God's  good  pleasure,  370; 
not  confined  to  nations,  371  ;  ma- 
nifested by  calling,  373  ;  the,  the 
grace  of,  414;  what  it  means  in 
{^chap.  xi.  7,  416. 

Elections,  two,  as  to  Israel,  345. 

Elias,  his  complaint  against  Israel, 
411-413;  7000  reserved  by  God  in 
his  time,  413. 

Emotions,  the,  of  sin,  249. 

Emulation,  the  Jews  provoked  to,  by 
the  Gentiles,  424. 

End,  the,  of  the  law,  Christ  is,  383, 
384. 

Enemy,  an,  ought  to  be  fed,  475. 

Enemies,  no  evil  to  be  imprecated  on, 
4G8 ;  to  wish  evil  to,  natural  to 
man,  469. 

Envy,  aud  pride,  prevent  improve- 
ment, 53  ;  no  ground  for,  395; 
produces  contention,  490. 

Equality  among  Christians,  501. 

Epenetus,  the  first-fruits  of  Achaia, 
545. 

Erasmus,  quoted,  60,  92,  179,  181,  205, 
229,  236,  264,  277-279,  285,  303, 
464,  469,471,527,  545. 

Esau,  why  rejected,  349-352. 

Eternal  life,  to  whom  promised,  90; 
the  gift  of  God,  242. 

Eusebius  referred  to,  75. 

Evil,  to  turn  away  from,  464;  to  bo 
overcome  by  good,  476;  nut  done 
by  love,  487. 

Example,  the,  of  Christ,  in  not  pleas- 
ing himself,  515. 

Examples,  the,  of  Scripture,  for  our 
instruction,  182,  183. 

Excellencies,  those  of  a  neutral  kind, 
104,  105. 

Excision,  the,  of  the  Gentiles,  threat- 
ened, 433  ;  two  modes  of,  433,  434. 

Exhortations  are  to  follow  doctrines, 
229,  293,  294. 

Exhorting,  the  office  of,  462. 

Experience,  produced  by  patience,  191. 

Expressions,  paraphrastic,  the  design 
of,  184. 


Faith,  the,  obedience  of,  48 ;  the,  of 
the  Romans,  52;  the  peculiar  gift 
of  God,  52;  from,  to  faith,  65;  the 


righteous  live  by,  65,  66  ;  receives 
all  from  God,  148 ;  and  works, 
blended  by  the  self-righteous,  148; 
the,  of  Abraham,  155,  156  ;  brings 
nothing  but  a  confession  of  need 
and  misery,  155  ;  how  counted 
righteousness,  158, 159;  and  sacra- 
ments, to  be  distinguished,  167; 
borrows  nothing  from  the  law,  167; 
different  from  regeneration,  173  ; 
mounts  on  celestial  wings,  176; 
its  weakness,  twofold,  179;  regards 
not  human  weakness  but  God's 
power,  181;  aud  the  word,  con- 
nected, 182  ;  the  true  defined,  189; 
sustained  by  promises,  326  ;  and 
works,  incompatible,  379  ;  its  seat, 
the  heart,  393  ;  produced  by  the 
word,  397  ;  comes  by  hearing,  401 ; 
based  on  God's  truth,  401 ;  impli- 
cit, of  the  Papists,  vain,  401,  402  ; 
generates  humility  and  fear,  429  ; 
perseverance  in,  flows  from  God's 
election,  432  ;  the  weak  in,  how  to 
be  treated,  491-503;  to  act  with- 
out, a  sin,  512. 

Faithful,  the,  ought,  like  Abraham,  to 
believe  against  hope,  180  ;  groan 
and  wait,  306;  are  one  body  in 
Christ,  458. 

Falsehoods,  the  duty  of  exposing, 
123. 

Fanatics,  their  blasphemy,  287. 

Fathers,  the,  were  saved  through 
Christ,  195;  how  they  differed  from 
us,  297. 

Fear,  the,  of  God,  takes  from  the  flesh 
its  sovereignty,  276  ;  alone  quelled 
by  forgiveness,  298 ;  compatible 
with  the  assurance  of  faith,  429; 
due  to  those  in  power,  482,  483. 

Feeding  an  enemy,  what,  475. 

Feelings,  of  two  kinds,  in  the  faithful, 
308  ;  of  two  kinds,  entertained  by 
Paul,  335. 

Fervent,  to  be,  in  the  Spirit,  465. 

First-born,  the  Jews  were,  in  God's 
family,  437. 

Fii-st-fruit,  the,  and  the  lump,  in  what 
sense  holy,  425-427. 

Flesh,  what  it  means,  133;  the,  mur- 
murs against  God's  mysteries,  234, 
253;  to  be  in,  what,  249;  means 
corrupt  nature,  267;  the,  to  walk 
after,  what,  284,  285  ;  the,  the 
thinking  of,  285,  286. 

Forbearance,  the,  of  God,  145. 

Foreknowledge,  its  meaning,  316-318; 
not  a  simple  prescience,  410;  the, 
of  works,  to  blend  with  election, 
absurd,  415. 


GENERAL  INDEX. 


58.5 


Foundation,  another's,  Paul  built  not 

on,  5'S2. 
Freedom,  from  the  law,  only  through 

Christ,  247,  248;  from  sin  and  the 

law,    eotemporaneous,     248,    249; 

from  sin,  gauied   only  by   Christ, 

288. 
Free-will,  proved  false,  26'2  ;    carried 

high  by  Sophists,  288. 
Fruit,  Paul  wished  to  gather,  among 

the  Romans,  5.') ;  the.  of  charity,  to 

seal,  what,  o.'iG,  5'M. 
Fulness,  the,  of  the  Jews,  422;  of  the 

Gentiles,  436  ;   of  blessings,  what, 

537. 


Garrulity,  the,  of  hypocrites,  105. 

Gentiles,  the,  a  law  to  themselves,  96- 
98;  had  some  knowledge  of  the  law, 
98;  ascribed  majesty  to  idols,  106; 
called  the  uncircumcision,  110;  all 
under  sin,  123,  124 ;  justified  in  the 
same  way  with  the  Jews,  134-139, 
149,  150;  obtained  righteousness 
witliout  seeking  it,  377,  378  ;  had 
the  preaching  of  God's  works,  402- 
404  ;  received  mercy  in  order  to 
provoke  the  Jews  to  jealousy,  404, 
405 ;  their  calling  foretold  by  Isaiah, 
405,  406 ;  will  be  benefited  by  the 
restoration  of  the  Jews,  422,  423  ; 
the  Jews  provoked  to  emulation  by 
the,  424  ;  compared  to  a  wild  olive, 
427-430;  warned  not  to  glory,  428; 
the  calling  of,  foretold  in  various 
passages,  521-523;  their  offering 
up  to  God,  the  object  of  Paul's 
ministry,  528  ;  how  made  obedient, 
529 ;  the  gospel  preached  to  them 
according  to  God's  command,  553- 
556.     See  Heathens. 

Gift,  the,  of  Prophecy,  459,  460. 

Gifts,   God's  object  in   granting,  57  ; 

r  the,  of  God,  ought  to  be  valued, 
336,  337  ;  the,  and  calling  of  God, 
without  repentance,  440,  441  ;  va- 
rious, in  the  Church,  457-463. 

Glory,  the,  of  God,  to  come  short  of, 
140;  given  to  God  by  faith,  180; 
the,  of  the  Father,  its  meaning, 
222  ;  the,  what  it  means  in  ch.  ix. 
4,  340  ;  the  riches  of,  369. 

Glorying  excluded,  147;  not  allowed 
to  Abraham,  154,  155. 

God,  his  greatness  incomprehensible, 
69 ;  his  power  and  divinity  made 
evident  by  his  works,  70,  71 ;  gave 
up  the  heathens  to  vile  lusts,  76, 77  ; 
gave  them  up  to  a  perverted  mind, 
79,  80  ;  is  an  impartial  judge,  85  ; 


is  necessarily  a  righteous  judge, 
120,  121;  works  good  by  evil,  122; 
his  power  not  easily  believed,  181  ; 
his  love  diffused  in  tlie  heart  by 
the  Spirit,  1  92  ;  confirms  his  love, 
196,  197  ;  is  pleased  with  nothing 
but  righteousness,  287  ;  is  the 
searcher  of  hearts,  313,  314;  turns 
evils  into  benefits,  314  ;  his  favour 
all-sufficient,  322;  spared  not  his 
own  Son,  322  ;  his  gifts,  wherever 
found,  to  be  valued,  336-341  ;  is 
debtor  to  none,  356,  447,  448 ; 
shows  mercy  to  whom  he  wills, 
361  ;  hardens  whom  he  wills,  362; 
is  silent  on  some  things,  because 
we  cannot  understand  them,  365  ; 
preached  to  the  Gentiles  by  his 
works,  402,  403  ;  ever  preserves  a 
Church  for  himself,  4 1 1 ;  his  gifts 
and  calling  irrevocable,  440,  441  ; 
the  depth  of  his  wisdom  and  know- 
ledge, 444,  445 ;  ordains  the  powers 
that  be,  477,  478;  claims  authority 
over  life  and  death,  499  ;  the,  of 
liope,  524  ;  the,  of  peace,  540  ;  is 
the  only  wise,  552. 

Godly,  the,  enjoy  lawfully  what  they 
have,  169  ;  are  divided  and  pulled 
two  ways,  263  ;  wish  death,  wh}', 
273;  check  impatience,  how,  274. 

Good,  the,  man,  described,  196;  no, 
dwells  in  us,  267;  intention.%  often 
deceptive,  382,  511;  and  evil,  what 
they  mean,  464. 

Goodness,  the,  of  God,  leads  to  re- 
pentance, 87,  88;  the,  of  God,  to 
the  Gentiles,  431,  432  ;  the,  of  God, 
abused  by  hypocrites,  450;  the,  of 
God,  its  constraining  power,  450  ; 
the  Romans  full  of,  526. 

Gospel,  the,  included  in  Christ,  43; 
offered  to  the  wise  and  the  un- 
wise, 60;  contemptible  in  the  eyes 
of  the  world,  61 ;  the  power  of  God, 
62  ;  how  it  becomes  the  savour  of 
death,  62;  an  extraordinary  know- 
ledge of,  claimed  b}'  vain  talkers, 
105;  came  to  the  Gentiles  from  the 
Jews,  339  ;  conveys  certainty,  391 ; 
requires  nothing  but  faith,  391  ; 
preached  in  every  place  tlu'ough 
God's  special  providence,  397  ;  be- 
lieved by  few,  400  ;  the  preaching 
of,  a  sacred  work,  527;  formerly 
hid,  now  revealed,  553,  554  ; 
preached  among  all  nations  con- 
sistently with  the  prophetic  writ- 
ings, 554. 

Government,  God's  ordination,  477- 
480  ;  a  bad,  better  than  none,  480. 


58b* 


GENEKAL  INDEX. 


Grace,  salvation  wholly  by,  50  ;  men 
ai-e  made  partakers  of,  by  faith 
only,  I.tO;  opposed  to  offence,  207; 
absurdly  defined  by  Scliuohnen, 
208;  its  superaboundiiig,  215; 
calumniated  by  the  ungodly,  218; 
destroys  sin,  218,  219  ;  to  be  under, 
what,  "235 ;  and  merit,  incompa- 
tible, 414. 

Grafting  into  Christ,  222,  223. 

Greeks,  the,  and  Barbarians,  Paul  a 
debtor  to,  60  ;  put  for  all  nations, 
63. 

Grief  for  the  reprobate,  how  allowable, 
3;!4,  335. 

Groaning  and  waiting,  the  case  with 
the  faithful,  308. 

Groaniugs,  unutterable,  3 1 3. 

H 

Hands,  the  extention  of,  what,  407. 

ilaters,  the,  of  God,  81. 

Haughty,  who  they  are,  82. 

Hearers,  the,  of  the  law,  95. 

Heart,  me;'.ns  the  understanding,  37, 
38. 

Heathens,  their  ignorance,  wilful,  71  ; 
their  idolatry,  73-75;  being  wise, 
became  fools,  73  ;  their  vices,  evi- 
dences of  God's  wrath,  76. 

Heavens,  the,  preached  to  the  hea- 
thens, 402-404. 

Herbs,  the  weak  lived  on,  494. 

Hinderances,  the,  of  the  godly  and  of 
the  ungodly,  different,  59 ;  the 
chief,  in  attaining  righteousness, 
379. 

History,  a  teacher,  182,  183. 

Holy,  the  Law  is,  257. 

Honour,  to  be  conceded  to  others,  465; 
due  to  those  in  power,  483. 

Honours,  to  seek,  from  God's  enemies 
a  disgrace,  516. 

Hope,  Abraham  believed  against,  176, 
177;  increased  by  experience,  190- 
192;  ascribed  to  creatures  void  of 
reason,  304  ;  saved  by,  309  ;  sus- 
tained by  patience,  310  ;  to  rejoice 
in,  466;  and  patience,  connected, 
467  ;  the  God  of,  524  ;  to  abound 
in,  525. 

Hosea,  a  quotation  from,  in  what  sense 
applicable  to  the  Gentiles,  371,  372. 

Hospitality,  enjoined,  467,  4(i8. 

Humility,  commended,  459;  and  meek- 
ness, the  highest  excellencies,  470. 

Hypocrisy,  the  best  mode  of  dealing 
with,  86. 

Hypocrites,  are  influenced  by  sinister 
motives,  55 ;  make  great  display  of 


sanctity,  83;  summoned  to  God's 
tribunal,  85  ;  take  prosperity  a 
proof  of  God's  favour,  87 ;  their 
garrulity,  105;  glory  in  outward 
rites,  109,  132;  their  inebriating 
confidence,  256;  their  specious  zeal, 
383  ;  pray  without  faith,  397. 


Idolatry,  a  sacrilege,  78,  106. 

Ignorance,  the,  of  the  heathens,  wil- 
ful, 7)  ;  the,  of  God,  the  cause  of 
inhumanity,  126  ;  the  sins  of,  less 
culpalile  than  those  of  knowledge, 
171,  172;  a  vain  excuse,  511. 

Illyricum,  Paul  preached  as  far  as  to, 
531. 

Image,  an,  the  heathens  made,  of 
God,  74. 

Impatience,  how  restrained,  274. 

Impenitent,  the,  their  condemnation 
increased  by  God's  bounty,  88. 

Impiety  and  unrighteousness,  what 
they  mean,  68. 

Implicit  faith,  the,  of  the  Papists,  vain, 
401,402. 

Impossibility,  the,  of  the  Law,  278. 

Inconsistency,  an  apparent,  reconciled, 
198. 

Incomprehensible,  God's  judgments 
are,  445. 

Indignation  and  wrath,  the  lot  of  the 
disobedient,  92. 

Inexcusable,  the  heathens  were,  for 
their  idolatry,  71-74;  the  guilty, 
who  judges  another,  83,  84. 

Infants,  why  circumcised,  165;  in- 
cluded in  Adam's  sin,  204. 

Inheritance,  belongs  to  children,  ."jOI  ; 
attained  by  the  cross,  301,  302; 
belongs  only  to  the  childi-en  of  the 
pi'omise,  344. 

Injuries,  not  to  be  repayed,  473. 

Inner  man,  the,  and  the  members, 
how  to  be  distinguished,  271. 

Insition,  three  modes  of,  433,  434. 

Insolent,  the,  described,  82. 

Intentions,  good,  often  deceptive,  382^ 
511. 

Intercession,  the,  of  the  Spirit,  312, 
313;  the,  of  Christ,  how  to  be  un- 
derstood, 325. 

Interpreters,  pervert  what  is  said  of 
Pharaoh,  360  ;  misrepresent  the 
meaning  of  Isaiah  x.  22,  23,  374, 
375;  make  the  second  to  be  the 
first  cause  of  perdition,  376. 

Intricate  questions,  curiosity  not  to  be 
indulged  on,  353. 

Invisible  things,  the,  of  God,  71. 


QEUBRAL  INDEX. 


587 


Isaac,  the  seed  of  promise,  345. 
Ishniuel,  not  tile  lieir  oi'  promise,  346. 
Isniel,  wliat  it  means,  437. 
Israelite,  an,  i'aul  was,  409. 


Jacob  chosen,  and  Esau  rejected,  347; 
loved,  and  Esau  hated,  352. 

James,  consistent  on  justification  with 
Taui,  14  9. 

Jealousy,  the  Jews  excited  to,  by  the 
(ii  miles.  421,4-J2. 

Jerome,  his  mistake  as  to  "  the  works 
of  tlie  law,"  131. 

Jerusalem,  Paul  pi'eached  from,  to 
lUyricum,  531  ;  visited  by  Paul, 
535. 

Jesse,  the  root  of,  523. 

Jew,  a,  who  is,  111,  112. 

Jews,  the,  called  the  Messiah  tiie  son 
of  David,  44;  were  allowed  tlieir 
prerogatives  by  Paul,  63 ;  when 
and  why  called  Jews,  101,  102; 
rested  in  the  law  and  boasted  of 
their  privileges,  102-105  ;  their  su- 
periority was  owing  to  God's  mercy, 
li3,  124;  were  peculiarly  guilty, 
129,  liO;  their  privileges  enume- 
rated, 332-341;  were  hrst-born  in 
God's  family,  339;  their  fall  ren- 
dered not  void  God's  truth,  343; 
[  sought  righteousness  without  hnd- 
ing  it,  377,37(5;  turned  the  law  to  a 
wrong  purpose,  3114,  3!>5;  were  ex- 
cluded lor  their  sins,  405;  stumbled, 
but  fall  not  finally,  421  ;  were 
moved  to  jealousy  hy  the  Gentiles, 
421,  422;  the  first-born  in  God's 
family,  437;  and  Gentiles,  were  pe- 
culiarly tempted  to  disobey  heathen 
rulers,  477  ;  made  a  difference  be- 
tween meats,  and  also  between 
days,  49(). 

Joel,  his  testimony  as  to  the  calling  of 
the  Gentiles,  395. 

Josephus,  quoted,  101. 

Joy,  the  godly  have  ever  reasons  for, 
274  ;  and  peace,  by  believing,  524, 
525. 

Judge,  to,  of  the  Church,  by  outward 
appearances,  is  wrong,  411,  412  j 
to,  a  brother,  is  to  assume  Christ's 
office,  50 1  ;  to,  has  two  meanings, 
503. 

Judges,  how  they  became  unjust,  120. 

Judging,  the  power  of,  taken  from 
man,  495. 

Judgment,  the,  of  the  world,  worth- 
less, 53;  the,  of  God,  according  to 
truth,  85;  the  day  of,  the  day  of 


wrath  to  the  wicked,  89;  the,  of 
those  who  calumniate  the  truth, 
just,  123. 

Judgnient->eat,  the,  of  Christ,  all  must 
appear  before,  502. 

Judgments,  the,  of  Cod,  incompre- 
hensible, 4-15. 

Just,  the,  debcnbed,  195,  )96  ;  sinners 
counted,  by  God,  28 1-283. 

Justified,  to  be,  what  it  means,  324. 

Justification,  not  by  the  law,  95,  96; 
1.'jO-133;  through  grace  only  with- 
out any  merits,  134-137,  140,  I4l, 
414;  by  faith  only,  136,  138,  157- 
159;  by  imputati<jn,  144;  and  sanc- 
tification,  united,  217,  219,  277; 
extends  to  the  whole  of  life,  319. 

Justify,  baptism  alone  does  not,  1 09. 


Kindness,  paternal,  the,  of  God,  323, 
329. 

Kingdom,  the,  of  God  is  not  meat  and 
drink,  .506;  what  it  consists  of,  507. 

Kiss,  a  holy,  to  salute  with,  547. 

Knot,  a  twofold,  untied  by  Paul,  332, 
333. 

Knowledge,  the,  of  Christ,  what,  43; 
the  form  of,  103,  104;  the,  of  God, 
tlie  highest,  126;  the,  of  God,  the 
bond  of  society,  Tib';  the,  of  sin  by 
the  law,  133;  the,  of  God,  alone 
from  his  word,  398  ;  the,  of  God, 
the  depth  of,  444,  445  ;  the  Romans 
filled  with,  526. 


Lasciviousness,  condemned,  489. 

Laetantius,  referred  to,  75  ;  a  saying 
of,  382. 

Law,  the,  requires  perfection,  95;  tlie 
knowledge  of,  different  from  the 
power  to  fulfil,  97  ;  the  works  of, 
what,  130-132;  promises  reward  to 
pood  works,  131;  discovers  sin, 
133;  delivers  us  over  to  death, 
147;  its  design,  152;  not  n)ade 
void  by  faith,  151,  152;  brings 
condenmation,  171 ;  to  be  under,  to 
be  subject  to  the  curse,  173;  in- 
creases sin,  213,214  ;  to  be  under, 
what  it  imports,  232,  233;  in  what 
sense  abolished,  234,  243,  248  ;  ab- 
sent, in  what  sente,  255;  demands 
perfect  obedience,  246,  260,  387; 
called  the  hand-writing.  247;  free- 
dom from,  only  through  Christ,  247, 
248;  excites  sin,  249;  is  holy,  257; 
is  good,  265 ;  the,  of  the  mind,  271, 
272  ;  the,  of  sin  and  death,  277; 


588 


GENERAL  INDEX. 


the,  the  impossibility  of,  278  ;  weak 
through  the  flesh,  280  ;  cannot  jus- 
tify, 280 ;  the,  an  expression  of 
God's  will,  287;  its  end,  Christ, 
383,  384;  leads  to  Christ,  384; 
and  the  gospel,  their  respective  de- 
mauds,  391  ;  its  precepts  reduced 
to  love,  484;  made  a  difference  iu 
meats  and  in  days,  406. 

Lawgiving,  one  of  the  privileges  of 
the  Jews,  340. 

Letter,  the,  what  it  means.  111,  112; 
the  oldness  of,  251. 

Liberty.     See  Fi-eedom. 

Life,  eternal,  God's  gift,  242  ;  the  right 
object  of,  41)9 ;'  and  death,  iu  the 
power  of  God,  499. 

Live,  to,  to  God,  what,  499. 

Love,  evidences  of,  53,  .5(5  ;  the,  of 
God,  diffused  in  the  heart,  192; 
the,  of  God,  the  shield  of  the  saints, 
32 1  ;  the,  of  God,  separation  from, 
impossible,  32(5-332  ;  an  evidence 
of,  a  concern  for  others,  381 ;  ought 
to  be  undissembled,  4G4;  brotherly, 
enjoined,  464,  465  ;  comprehends 
the  whole  law,  484;  to  a  neighbour, 
a  fulfilling  of  the  law,  485  ;  works 
no  evil,  487. 

Lycurgus,  deemed  sacrilegious,  106. 

M 

Macedonia  and  Achaia,  relieved  the 
poor  at  Jerusalem,  535,  536. 

Magistrate,  the  'punishment  of  death 
given  to  the,  481,  482. 

Magistrates,  obedience  to,  required, 
478-480;  are  ordained  by  God  for 
the  public  good,  481 ;  obedience  to, 
enforced  on  two  grounds,  432. 

Maliciousness,  defined,  81. 

Man,  natui'ally  without  a  spark  of 
good,  175;  the  old,  why  so  called, 
224  ;  the  old,  to  be  crucified,  226, 
227  ;  is  become  earthly,  230,  273  ; 
when  renewed,  a  twofold  being, 
270  ;  the  innei",  and  his  members, 
27 1 ;  audacious,  disputing  with  God, 
364. 

Marriage,  the  bond  of,  245,  246. 

Measure,  the,  of  one's  knowledge,  498. 

Meats,  a  difference  in,  made  by  the 
Jews,  496 ;  not  to  destroy  a  brother 
by,  505,  506. 

Members,  what  they  mean,  231 ;  term- 
ed weapons,  231  ;  Christians  are, 
of  one  another,  458. 

Men,  more  disposed  to  blame  God 
than  themselves,  354  ;  think  them- 
selves   wiser    than    God's    Spirit, 


355 ;  their  evasions  as  to  election, 
359 ;  their  cavils  with  regard  to 
election  and  reprobation,  363. 

Mercies,  by  the,  of  God,  450. 

Mercy,  shown  to  whom  God  wills, 
361  ;  the  vessels  of,  369  ;  to  show, 
with  cheerfulness,  463. 

Merit,  not  proved  by  reward,  90,  302, 
303;  excluded,  147, 148,  317,  318  ; 
not  the  cause  of  election,  355-366  ; 
human,  disproved,  379. 

Message,  the,  of  the  Gospel,  glad  tid- 
ings, 399. 

Minding,  the,  of  the  flesh  and  spirit, 
285-289. 

Ministers,  an  encouragement  to,  55. 

Ministry,  the,  the  office  of,  461. 

Miracles,  the  design  of,  530. 

Mortal  bodies,  what  they  mean,  293. 

Mouth,  the,  stopped,  what,  130. 

Mysteries,  the,  of  God,  objected  to,  by 
the  flesh,  234 ;  not  to  be  searched 
farther  than  the  Scripture  war- 
rants, 444,  445. 

Mystery,  the  rejection  of  the  Jews, 
435  ;  the,  the  revelation  of,  553. 

N 

Nature,  the,  of  Christ,  resembled  sin- 
ful nature,  281. 

Necessities,  the,  of  the  saints,  to  be 
relieved,  467. 

Night,  what  it  means,  487,  489. 

Novatus,  his  error,  145. 

Novelty,  suspicious,  43. 

Nuns,  a  degenerated  order,  543. 

O 

Oath,  when  necessary,  53,  54  ;  declar- 
ed to  be  unlawful  by  the  Anabap- 
tists, 53,  54. 

Obedience,  the,  of  faith,  48  ;  the,  of 
the  Romans,  universally  known, 
52,  53,  550  ;  the,  of  Christ,  called 
his  righteousness,  213  ;  proves  who 
our  master  is,  234,  235  ;  to  rulers, 
enforced  on  two  grounds,  482  ;  the, 
of  the  Gentiles,  how  produced,  529. 

Offence,  not  to  be  given,  503,  510. 

Offences,  how  to  be  avoided,  218  ;  re- 
moved by  Paul,  332  ;  taken  by  the 
ungodly,  353,  354. 

Old  man  to  be  crucified,  226,  227. 

Olive-tree,  an,  the  Jews  con)pared  to, 
427-430. 

Olive,  a  wild,  the  Gentiles  compared 
to,  427-430. 

Oracles,  the,  of  God,  entrusted  to  the 
Jews,  113,  114. 


GENERAL  INDEX. 


589 


Origen,  his  idea  as  to  the  name  Paul, 
40 ;  his  niistal<e  as  to  the  \vori<s  of 
the  law,  131;  his  error  on  original 
sin,  205. 

Original  sin,  the  error  of  Pelagius  as 
to,  -201. 

Overcome,  the  faithful  more  than,  329; 
to,  evil  by  good,  476. 

Ovid,  quoted,  106. 


Papacy,  the,  the  teaching  of,  more 
heathen  than  Christian,  449. 

Papists,  deny  sin  to  be  in  the  regener- 
ate, 253  ;  their  philosophy,  2.00  ; 
absurdly  support  merit  by  adduc- 
ing promises,  387  ;  extort  obedi- 
ence by  terror,  450. 

Paradox,  a,  as  to  the  Gentiles  and  the 
Jews,  377. 

Paradoxes,  God's  mysteries  are,  to  the 
flesh,  119. 

Paraphrastic  expressions,  the  meaning 
of,  184. 

Pardon,  only  for  sins  committed,  145. 

Passions,  disgraceful,  the  heathens 
given  up  to,  79. 

Past  tense  implies  certainty,  1 74. 

Paternal  kindness  of  God,  *.i23,  329. 

Patience,  produced  by  tribulation, 
1 90, 191  ;  necessary  for  hope,  310; 
and  consolation,  given  by  the  Scrip- 
tures, 517  ;  the  God  of,  517. 

Paul,  why  so  called,  40  ;  a  chosen 
Apostle,  41  ;  calls  God  his  God, 
52,  53  ;  his  prayers  for  the  Ro- 
mans, 56;  his  modesty,  57,  58  ;  a 
debtor  to  all,  60  ;  adopts  Hebrew 
phrases,  69  ;  how  he  speaks  of 
signs,  109;  declares  his  own  case 
as  to  the  spiritual  conflict,  261-273; 
expresses  his  concern  for  the  Jews, 
333-336  ;  had  sorrow  and  resigna- 
tion, 335  ;  his  wish  as  to  his  own  na- 
tion, 335,336;  owns  the  Jews  as  his 
ki)ismen,  337  ;  expresses  his  good- 
will towards  them,  381  ;  reminds 
the  Romans  of  his  apostleship,  455, 
526  ;  proves  his  apostleship  by  the 
effects,  529 ;  ascribes  his  success 
to  the  Spirit,  529  ;  intended  to  go 
to  Spain,  533  ;  acknowledged  his 
obligations  to  Prisca  and  Aquila, 
544. 

Peace,  with  God,  through  Christ,  187; 
to  be  cultivated  with  all,  472,473  ; 
and  joy,  united,  507  ;  the  God  of, 
540. 

Pelagius,  his  error  as  to  original  sin, 
201  ;  his  evasion  as  to  grace,  358. 

Perseverance,  final,  denied  by  Sophists, 


189  ;  implied  by  the  fact  of  glory- 
ing, 189. 

Persons,  the  respect  of,  what,  93,  94. 

Perversity,  what  it  means,  81. 

Pharaoh,  predestinated  to  ruin,  359  ; 
interpreters  pervert  what  is  said 
of  him,  360  ;  hardened,  362. 

Pharisee,  the,  and  the  thoughtless 
sinner,  187. 

Pharisees,  their  character,  110. 

Philosophers,  did  not  originate  but 
adopt  the  superstitions  of  the  peo- 
ple, 73,  74  ;  their  view  of  virtues 
and  vices,  253. 

Philosophy,  what  is  Christian,  261. 

Phoabe,  recommended  to  the  Ro- 
mans, 542. 

Plato,  involved  in  idolatry,  74. 

Please,  to,  one  another  for  edification, 
514,  515. 

Pliny,  his  character  of  Domitian,  127. 

Powers,  the  higher,  obedience  due  to, 
477-482. 

Pray,  to,  we  know  not  how,  312. 

Prayer,  when  right,  299  ;  must  be  ac- 
cording to  God's  will,  314  ;  and 
faith,  connected,  397 ;  persever- 
ance in,  467;  the  Romans  besought 
to  strive  in,  for  Paul,  539. 

Preacher,  the  true,  sent  by  God, 
398,  399. 

Preaching,  the  contempt  of,  a  contempt 
of  God's  authority,  48  ;  made  the 
means  of  salvation,  62 ;  when  bless- 
ed, produces  faith,  401  ;  the  means 
of  saving  through  the  Spirit,  424. 

Precepts,  the,  of  the  law,  included  in 
love,  484. 

Predestination,  what  it  means,  318  ;  a 
labyrinth,  353  ;  our  views  of,  to  be 
limited  to  Scripture,  354,  446  ;  the 
second  made  by  some  the  first 
cause  of,  376. 

Preparations,  a  vain  figment,  1 88. 

Presidents,  how  they  were  to  rule, 
263,  264. 

Pride,  innate  in  man,  459  ;  breaks 
unity,  470;  much,  in  the  Romans, 
525,  526. 

Priesthood,  the,  of  Christian  pastors, 
527. 

Priests,  Christians  are  made,  452. 

Princes,  obedience  due  to,  480. 

Prisca  and  Aquila  saluted,  544. 

Promise,  the,  of  salvation,  how  to  be 
viewed  as  made  to  Israel,  345. 

Promises,  the,  and  the  gospel,  not  to 
be  confounded,  43  ;  in  order  to  be 
sure,  are  made  to  faith,  170,  171; 
the,  of  the  Old  Testament,  deemed 
only  tempoi'al  by  fanatics,  520. 


o90 


GENERAL  INDEX. 


Prophecy,  the  gift  of,  459,  460. 
Prophets,  the,  the  spirit  of,  subject  to, 

4()1;  false,  their  unvarying  mark, 

549. 
Propitiatory,  a,  Christ  was  made,  141- 

143. 
Provide,  to,  good  things,  471. 
Punishment,  the,  of  death,  given  to  the 

civil  power,  481,  482. 
Pure,  all  things  are,  509. 
Purists,  their  dogma,  275. 
Purpose,  God's,  explained,  315,  316. 
Put  on,  to,  Christ,  what,  490. 

Q 

Questions,  intricate,  curiosity  not  to 
be  indulged  in,  ?.53  ;  the  debatings 
of,  492,  493 ;  difficult,  harass  weak 
consciences,  493. 

R 

Rabbins,  their  gloss  on  Is.  Ixv.  1,  40(i. 

Reason,  human,  rebels  against  God's 
wisdom,  119;  the  highest,  for  im- 
parting grace,  356  ;  deemed  a 
queen  bv  heathens,  dethroned  by 
Paul,  454. 

Reasonable,  a,  service,  452,  453. 

Rebecca,  the  mother  of  twins,  347. 

Redemption  through  Christ,  141;  the, 
of  the  body,  309. 

Regeneration, and  justification,  united, 
217,  219,  277;  progressive,  226, 
262,  291. 

Reign,  the,  of  sin,  what,  2.31. 

Rejection  of  Esau,  349-.352. 

Rejoice,  to,  in  hope,  466  ;  to,  with 
those  who  rejoice,  469. 

Relics,  the,  of  sin  in  the  godly,  263. 

Remission,  the,  of  sins  past,  14.3;  and 
merit,  incompatible,  144,  159,  160; 
connected  with  regeneration,  290. 

Remnant,  a,  the  elect  are,  4)3,  414. 

Renewal,  and  justification,  united,  283, 
284;  an  evidence  of  true  religion, 
289. 

Repay,  to,  evil  for  evil,  forbidden,  471. 

Repentance,  God's  gifts  and  calling 
without,  440,441. 

Reprobate,  the,  demented  by  God's 
judgment,  418. 

Reprobation,  its  proximate  and  its 
primary  cause,  350,  417;  cavils  as 
to,  363. 

Resignation,  how  to  be  cherished,  274. 

Respect  of  persons,  what.  93,  94. 

Resurrection,  the,  of  Christ,  why  as- 
cribed to  the  Father,  292;  mani- 
fested the  efficacy  of  his  atonement, 
390,  392,  393. 


Revelation,  the,  of  God's  sons,  what, 
303  ;  the,  of  the  mystery  hidden 
for  ages,  553. 

Revellings,  condemned,  489. 

Revenge,  forbidden,  471. 

Reward,  allotted  to  good  works  by  the 
law,  131. 

Rich,  God  is,  to  all,  395. 

Riches,  the,  of  God's  goodness,  87 ; 
the,  of  God's  wisdom  and  know- 
ledge, 444,  445. 

Right  and  wrong,  somewhat  under- 
stood by  the  light  of  nature,  263. 

Righteous,  the,  alone  loved  by  God, 
63;  none,  by  nature,  126;  sinners 
counted,  by  G<>d,  281. 

Righteousness,  the,  of  God  revealed  in 
the  gospel,  63,  64  ;  the,  of  God,  by 
faith  in  Chri.st,  134;  the,  of  God 
proved  by  the  law  and  the  Pro- 
phets, 137,  138;  partial,  confuted, 
140;  the,  of  faith  consists  of  two 
parts,  146;  the,  of  faith,  imputative, 
155  ;  the,  of  faith,  a  gift,  158  ;  by 
works,  what  it  imports,  161,  162  ; 
the,  of  Christ,called  obedience,  213; 
the  servants  of,  freed  from  sin, 
237,238 ;  andsalvation,  united,  377; 
the,  of  God  and  of  man,  opposed  to 
one  another,  383  ;  the,  of  faith  and 
of  the  law,  compared,  385-394  ; 
forms  a  part  of  God's  kingdom,  507. 

Romance,  the,  of  initial  righteousness, 
161;  the,  of  the  advocates  of  cere- 
monies, 167,  168. 

Root,  the,  of  Jesse,  523. 

Ruler.s,  custom  due  to,  483. 


Sacr.ivments,  how  they  are  seals,  164, 
1 65  ;  the,  of  the  Old  and  New  Tes- 
tament, the  same,  167. 

Saints,  the,  their  purpo.ses  sometimes 
upset  by  God,  59  ;  retain  the  relics 
of  sin,  128;  gloi'y  in  tribulations, 
190,  191 ;  relying  on  God,  superior 
to  all  trials,  322  ;  ever  suliject  to 
persecutions,  328;  more  than  con- 
querors, 329  ;  descent  from,  an 
advantage,  431 ;  their  necessities,  to 
be  relieved,  467. 

Saintlings,  hypocrites  so  called,  84,  89. 

Salvation,  the  work  of  a  human  and 
divine  person,  44  ;  the  gospel  the 
power  of  God  unto,  61,  62;  alone 
by  grace,  1 55 ;  the  certainty  of,  1 97 ; 
based  on  election,  31  6;  the  proniis-e 
of,  how  made  to  Israel,  345  ;  the 
true  cause  of,  356  ;  the  assurance 
of,  lies  on  two  foundations,  389 ; 
drawing  near,  488. 


GENERAL  INDEX. 


591 


Sarah,  her  barrenness,  177;  received 
the  promise  of  a  son,  346. 

Satan,  a  minister  of  God's  wrath,  362; 
his  ministers  disturb  the  Churcii 
in  two  ways,  548  ;  sliall  be  bruised, 
551. 

Satisfactions,  contrary  to  Paul's  doc- 
trine, 160. 

School,  tlie,  of  God,  common  to  all, 
40-2. 

Schoolmen,  their  maxim  as  to  rewards, 
131;  their  fiction  of  half  remission, 
160;  tiieir  faitli,  a  moral  conjec- 
ture, 173  ;  absurdly  define  grace, 
208;  pervert  ciiap.  viii.  17,  300, 
301 ;  deny  final  perseverance,  331; 
advocate  hesitating  faith,  397. 

Scourges,  God's,  tokens  of  his  wrath, 
321. 

Scriptures,  the,  were  written  for  our 
instruction,  516  ;  administer  pa- 
tience and  consolation,  517. 

Scruples,  the  Jews  had,  about  meats 
and  days,  4!)7. 

Seal,  to,  the  fruit  of  charity,  596. 

Secrets,  the,  of  men,  shall  come  to 
judgment,  99. 

Seed  of  promise,  Isaac  the,  345. 

Separation,  from  God's  love,  impos- 
sible, 326-332. 

Servant,  the,  of  another,  we  are  not  to 
judge,  494,  495. 

Servants,  the,  of  sin,  235, 236  ;  the,  of 
righteousness,  237,  238. 

Service,  a  reasonable,  452,  453. 

Seven  thousand  reserved  by  God  in 
the  time  of  Elias,  4  1 3. 

Severity,  the,  of  God,  towards  the 
Jews,  431,  432. 

Shame,  wlien  felt  for  sin,  241. 

^Signs  and  wonders,  accompanying 
Paul's  preaching,  530. 

Simple,  the,  liable  to  be  deceived,  550. 

Simplicity,  to  give  with,  462,  463. 

Sin,  the  cause  of,  not  from  God,  77; 
to  be  under,  what,  125  ;  tlie,  ori- 
ginal, 200 ;  the  body  of,  224,  225  ; 
to  die  to,  wliat,  218;  the  reign  of, 
231  ;  its  two  effects,  242;  excited 
by  the  law,  250  ;  made  known  by 
the  law,  251,  252  ;  works  death  by 
the  law,  256  ;  above  measure  sin- 
ful, 258  ;  the  law  of,  277  ;  put  for 
a  sin-offering,  281,  282;  a,  to  act 
without  faith,  5)2. 
Sincerity,  the  proof  of,  55. 

Sion,  the  Redeemer  from,  438. 

Slanderers  differ  from  whisperers,  81, 

82. 
Slothful,  not  to  be,  in  business,  465. 

Sober-minded,  to  be,  what,  456, 457. 


Sodom,  destroyed  for  sin  against  the 
law  of  nature,  202. 

Sold  under  sin,  what,  260,  261. 

Sons,  the,  of  God,  are  guided  by  his 
Spirit,  294  ;  know  tlicmselves  to  be 
his  sons,  301  ;  the  i-evelation  of, 
what,  303. 

Sonship,  a  proof  of  heirship,  295. 

Sophists,  their  pestilential  doghias, 
189  ;  defend  free-will,  264-288  ; 
deny  assurance,  324  ;  make  love 
meritorious,  485.    See  Schoolmen. 

Sorbonists,  the,  their  view  of  the  mind, 
454. 

Sorrow  and  resignation,  combined  in 
Paul,  335. 

Spain,  Paul  intended  to  go  to,  533. 

Spirit,  the,  of  holiness,  46  ;  in  the, 
what  it  means,  111,112;  the  love 
of  God  diffused  by,  191-193;  the, 
to  walk  aftei",  276  ;  his  work,  276, 
277;  called  the  Spirit  of  God  and 
the  Spirit  of  Christ,  290;  why 
called  life,  291  ;  dwells  in  the  jus- 
tified, 294  ;  the,  of  bondage  and  of 
adoption,  295-299 ;  his  direct  tes- 
timony, 299  ;  aids  our  infirmities, 
311,312;  needed  in  prayer,  312; 
intercedes  for  the  saints,  312,313  ; 
the  power  of,  529;  the  love  of,  538. 

Spiritual,  the,  who  they  are,  290  ; 
why  God's  children  so  called,  291. 

Spiritual  things,  the  Jews  communi- 
cated, to  the  Gentiles,  536. 

State,  the,  of  man,  known  by  what 
rules  him,  290. 

Stone,  the,  of  stumbling,  379. 

Strong,  the,  who  he  is,  491,  513;  his 
duty  towards  the  weak,  492,  513, 
514  ;  the,  the  fault  of,  494. 

Stumblingblock,  not  to  be  set  before 
a  brotner,  503,  510. 

Sufferings,  present,  not  to  be  compar- 
ed to  future  glory,  302,  303. 

Superiority,  the,  of  the  Jews,  not  from 
merit,  but  from  mercy,  1  13,  124. 

Superstitions.     See  Phiios-ophers. 

Sword,  the,  given  to  magistrates,  481. 

Sympathy,  required  among  Chris- 
tians, 469. 


Teachers,  ought  to  accommodate 
themselves  to  all,  61  ;  ecclesiasti- 
cal, their  duty,  125. 

Teaching,  the  office  of,  462  ;  the,  of  the 
Prophets,  obscure,  compared  W'f*' 
that  of  the  Gospel,  555. 

Tense,  the  past,  implies  certainty,  174. 

Testimony,  the  direct,  of  the  Spirit, 
299. 


■)92 


GENERAL  INDEX. 


-/. 


l<v^ 


Thanksgiving,  for  faith,  proves  it  is 
from  God,  52  ;  is  an  aclcnowledg- 
ment  of  grace,  236. 

Theology,  the,  of  tlie  letter,  255. 

Thousand,  seven,  reserved  by  God  in 
the  time  of  Elias,  413. 

Time,  to  serve,  what,  4G6.  ♦ 

Transformed,  we  ought  to  be,  453. 

Transgressor,  every,  dishonoui's  God, 
106. 

Tribulation,  produces  patience,  190, 
191;  not  able  to  separate  the  saints 
from  the  love  of  God,  327 ;  and  dis- 
tress, how  they  differ,  328. 

Tribulations,  to  gloi'y  in,  191. 

Tribute,  due  to  rulers,  483. 

Trifles,  men  are  led  away  by,  457. 

Truth,  the,  of  God,  what  it  means,  69  ; 
signifies  integrity,  85 ;  means  the 
revealed  will  of  God,  92  ;  none, 
unnecessarily  taught  by  the  Spirit 
in  the  Scriptures,  354. 

Type,  a,  of  Christ,  Adam  was,  204, 205. 

U 

Unanimity,    necessary     in    worship, 

518. 
Unbelief,    the,  of  the  Jews,   did  not 

nullify     God's    faithfulness,     115, 

116;  the  Jews  fell  through,  430. 
Uncircumcision,  the  Gentiles,  110. 
Unclean,  nothing  in  itself,  504,  505. 
Uncleanness,  a  sacrilege,  451. 
Undecided,    the,    forbidden     to    eat, 

511,512. 
Understanding,  "  the  heart"  used  for 

the,  37,  38. 
Ungodly,  the,  have  no  right  to  earthly 

blessings,  1G9. 
Union,  not  in  false  doctrines,  but  in 

the  truth,  549. 
Unity,  the  bond  of,  Christ,  518. 
Unrighteousness,  the   heathens  filled 

with,    81  ;    the,  of  man,  made   to 

display  God's  glory,  118-123. 
Unsearchable,  the  ways  of  God,  445. 
Unsociable,  the,  who  they  are,  82. 


Vanity,    the   creation    subjected    to, 

304. 
Vessels,  the,  of  wrath,  368  ;   the,  of 

mercy,  369. 
Vices,  the,  of  the  heathens,  evidences 

of  God's  wrath,  75,  76. 
Villainous,  the,  described,  82. 

W 

Wages,  the,  of  sin,  242. 


Ways,  the,  of  God,  unsearchable, 
445. 

Weak,  the  law  is,  through  the  flesh, 
280 ;  the,  in  faith,  how  to  be 
treated,  491-503;  ought  not  to  be 
troubled  by  fruitless  questions, 
492,  493  ;  lived  on  herbs,  494;  the 
fault  of,  494. 

Weakness,  the,  of  faith,  twofold,  179. 

Weapons,  our  members  so  called,  23 1 . 

Whisperers,  differ  from  slanderers, 
81,  82. 

Wickedness,  what  it  means,  81. 

Wise,  to  be,  unto  sobriety,  456  ;  not 
to  be,  in  our  own  esteem,  471  ;  to 
be,  for  good,  550. 

Wisdom,  the,  of  God,  444,  445;  true, 
the  knowledge  of  God's  will,  454. 

Will,  to,  what,  268  ;  the,  of  God,  the 
highest  cause  of  election,  364  ;  the, 
of  God,  holy,  454  ;  the,  of  God, 
paramount  in  all  things,  497. 

Wonders,  signs  and,  accompanying 
Paul's  preaching,  530. 

Word,  the,  of  God,  our  boundary, 
391  ;  the,  of  faith,  what,  391  ;  the, 
of  God,  generates  faith,  397  -,  the, 
alone  gives  a  right  knowledge  of 
God,  398  ;  effectual  only  througli 
God's  Spirit,  400,  401. 

Worker,  a,  defined,  157,  158. 

Works,  good,  how  rewarded,  90,  139  ; 
the,  of  the  law,  what,  130-1 32  ;  the, 
of  the  regenerate,  excluded  in 
justification,  135  ;  alone  accepted 
through  Christ,  161, 162  ;  and  faith, 
incompatible,  170,  171,  379  ;  and 
calling,  opposed  to  one  another, 
35 1 ;  trust  in,  the  chief  hinderance 
in  attaining  righteousness,  379  ; 
the,  of  darkness,  487,488. 

Works  of  the  law  not  confined  to  cere- 
monies, 159. 

Worship,  unanimity  necessary  in,  318. 

Worthiness,  foreseen,  the  cause  of 
election,  an  insane  notion,  414. 

Wrath,  the,  of  God,  what  it  imports, 
68,  171  ;  the  day  of,  89,  120;  tiie 
vessels  of,  368  ;  to  give  place  to, 
473, 474  ;  executed  by  magistratv,^, 
481. 

Wrong  and  right,  somewhat  under- 
stood by  the  light  of  nature,  263. 


Zeal,  a,  the  Jews  had  for  God,  382  ; 
inconsiderate,  leads  astray,  383  ; 
the  specious,  of  hypocrites,  383. 


THE  END. 


ERRATA. 


Page 

Line 

93, 

(Eng.  ver.) 

6,  law,     .         .     ou 

glU  to  he     law  ; 

93, 

(Lat.  ver.) 

6,  judieabuntur, 

,  judieabuntur 

96, 

(Eng.  ver.) 

1 1 ,  another. 

another;) 

127, 

(note) 

4,  nmn 

nmo 

143, 

1 1 ,  propitiation. 

propitiatory. 

143, 

26,  casual 

causal. 

177, 

(note) 

1,  presence 

promise. 

222, 

(note) 

1 6,  God's  favour 

God's  power. 

306, 

(note) 

20,  material 

rational. 

392, 

(note) 

3,  possession 

profession. 

433, 

34,  incision 

insition. 

456, 

11,  rather 

rather  than. 

N.B. — Mede  in  the  Notes  should  in  all  instances  be  Menochius.  The  mis 
take  arose  from  an  oversight  as  to  the  name  intended  by  the  abbreviation  71/ < 
in  Poole's  Synopsis. 


DATE  DUE 


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